
Book ,_K4_ 

GDpght'N?.__ 

COPYRIGHT DEPOSTT. 



THE 



Universal Law 



OR THE 



Function 



OF 



Natural Forms 



Function is the most simple, natural and consistent moans 

of receiving and expressing life. 

" How knoweth this man letters, having never learned ? " 



WALTER SCOTT HALL. 



SECOND EDITION REVISED. 



CHICAGO 

1904. 



LIBRARY of CONGRESS 
Two GoDies Received 

APR 29 1904 

Ooovrteht Entry 






CLASS ft- XXc. No. 
COPY B 



DEDICATION. 
The dedication of this work to my friends is made with 
feelings of the deepest gratitude for the part which they 
have played in its construction. The assistance rendered by 
their respective genii has been indispensable. Friendship is 
an inspiration whicii ' f oIIqws the mutual demonstration of 
the same pr/n^ipies; ' J'e&us said,' "Ye are my friends if ye 
keep my commandments." , 



Copyright, 1901, 1902, 1903, 1904, by W. S. Hall. 



PREFACE 

This book is composed of paragraphs adapted to almost 
any of the subjects treated. Their natural relation and posi- 
tion therefore depend upon the emphasis of some particular 
word. Discovery of the word emphasized is the key to the 
understanding of the subject. 

Nature adopts the same methed in the construction of all 
her forms as they become evolved, organized or functional, 
that is, each form contains a key which, if understood and 
rightly used, will unlock the mysteries of its spiritual life. 

The general function of a physical organ can never be 
deduced from a mechanical inspection of its structural 
arrangement, no matter how complete, even to its most hid- 
den and minute features, that arrangement may be. This is 
owing to the darkness occasioned by the mechanical isola- 
tion of component parts. These parts, bound naturally in 
the closest relationship and by the strongest ties, cannot be 
illuminated and understood unless each connecting link is 
revealed and its office externalized. 

The strongest forces of nature are not apparent and there- 
fore defy comprehension by the lower or less evolved order. 
The stronger forces defy inspection because mechanical 
structure is in inverse proportion to individual organiza- 
tion. As the baser qualities of unity and organization 
become apparent, mechanical structure takes the place of 
plasticity and simplicity. 

The same law applies to an understanding of written his- 
tory. The more interesting and instructive a truthfully 

iii 



IV PREFACE 

written history, the greater the difficulty in comprehending 
it, because the attention is absorbed in the personal lives of 
its characters, rather than in the true purpose inspiring 
these enactors of the universal drama or in the desire to 
discover the real power behind apparent thrones. 

Emerson asserts that a true literature will do no more 
than record necessary laws. This is true, but the manner 
of presentation is a matter of taste or individual develop- 
ment. It is fortunate, however, that according as a natural 
law is thoroughly understood, the right manner of its pres- 
entation appears the same to everyone. 

No one would criticise a system of mathematics because 
he could not understand it from a superficial reading. Yet 
the unreflecting mind resents every intimation that a sys- 
tem of life lies beyond the scope of its comprehension. 

Concentration is a system of living which has been taught 
for ages, inconceivably longer than any other form of reli- 
gion. Its practice results in a consistent mental attitude. 
This does not prove that concentration itself is a mental 
attitude, notwithstanding the common supposition to that 
effect. Concentration is usually confused with focalization, 
which is purely mental in character. 

Only through the practice of concentration can the mind 
be held under perfect control and the heart rendered suffi- 
ciently sensitive to become inspired with the functional 
impulse. The functional impulse is the divinely inspired 
expression of love in the direction and through the instru- 
ment best adapted to serve the purposes of the Most High. 

When a person asserts that a simple presentation of a 
natural law is not clear, he defines the degree of his own 
understanding. To be more charitable, it is an indication 
that he is not ready to enjoy the advantages that follow the 



PREFACE V 

acoeptance of the principle. Contempt for that which is 
beyond the understanding calls forth only pity from those 
who really comprehend. 

A criticism upon some of the following pages is so charac- 
teristic of an intellectual conception of truth that it is here- 
with presented. The critic said: "The book is composed of 
words whose arrangement indicates impossible conclusions 
or the reverse of what is natural or true." Thus does the 
mind disclose its impotence in matters where the heart is 
involved, and show its inconsistency in questions that can 
be proven only by personal demonstration. 

The members of the Universal Truths Association deserve 
special mention for their fidelity and perseverance in 
attempting to demonstrate these principles. For years they 
have supportsd regular Sunday meetings both in the East 
and West, where these principles have been enunciated and 
freely discussed by the public. 

Address 

Walter Scott Hall, 

70 Dearborn St., Room 8, 

Chicago, I1L 

March 4, 1904. 



CONTENTS 





PART FIRST 


NO. 


SUBJECT 


1 


Axiom 


2 


Corollary 


3 


Basic Terms 


4 


Adversity 


5 


Conscience 


6 


Consciousness 


8 


Self-consciousness 


9 


Principle 


10 


Sensibility 


11 


Sentiment 


12 


Organization 


13 


Residual Element 


14 


Correspondence 


15 


Concentration 


16 


Preponderant Elements 


17 


Transcendent Function 


18 


Function 


19 


Special Function 


20 


Impression 


21 


Response 


22 


Responsibility 


23 


Questions 


24 


Business 


26 


Color 




vii 



PAGE 

1 

2 
3 
17 
33 
36 
39 
42 
46 
49 
55 
58 
60 
65 
72 
75 
77 
79 
81 
83 
87 
90 
92 
95 



CONTENTS 



PART SECOND 



1 Unity 

2 Form 

3 Beauty 

4 Sight 

5 Power 

6 Universality 

7 Natural Units 

8 Polarity 

9 Spirit 

10 Reflection 

11 Evidence 

12 Law 

13 Inversions 

14 Faith 

15 Negation 

16 Issues 

17 Responsibility 

18 God 

19 Name 

20 Beginning 

21 Spirit 

22 The Point 

23 Authority 

24 Possession 

25 Law 

26 Issues 

27 The Law of Issues 

28 Numbers 

29 Unity 



PAGE 

97 
99 
100 
101 
103 
104 
106 
108 
109 
111 
113 
114 
116 
120 
123 
125 
127 
129 
131 
134 
137 
141 
145 
148 
150 
154 
159 
161 
192 



CONTENTS 

PAGE 

30 Feeling § 164 

31 Will 167 

32 Function 170 

33 Concentration 177 

34 Focalization 186 

35 Recollection 189 

36 Relative Focalization 191 

37 Periodicity 192 

PART THIRD 

1 Expression 193 

2 Reflection 197 

3 Form 198 

4 Assumption 201 

5 Issues 204 

6 Pupil 206 

7 Time - 209 

8 Intemperance 211 

9 Breathing 214 

10 Crime 215 

11 Obligation 217 

12 Establishment 218 

13 Relationship 221 

14 Understanding 222 



PART FIRST 



ESSENTIALS 



AXIOM 1. 

The spirit of perfect function, whether related to mental 
faculties or physical organs, consists of the implicit and un- 
questioning obedience of these faculties or organs to the 
Divine impulse within. In all questions of vital impor- 
tance, this inner impulse meets so perfect an external re- 
sponse as to be transcendent in consistency and correspond- 
ence. 

Perfect function is revealed in the quality of exterior re- 
sponse, and in the radiation of life force. Appreciation is a 
token of response, and is shown in the power to recognize 
natural values. The sense of time arises from appreciation 
of form at the expense of appreciation of spirit. 

Impression is the reverse of expression, and therefore an 
inverse or special function. Natural impressions inspire 
function, responsibility, originality, invention and interest, 
while unnatural impressions cause a sense of evil, and an 
unnecessary submission to adverse conditions. 

The small function, of apparently little importance when 
considered separately, is the most common and constant in 
operation. The death of these small functions is of 
little importance, since they are easily replaced owing to 
the simplicity of their work and organization. 

Small functions are expedient qualities used to supple- 
ment natural function when partial or defective. 

1 COPYRIGHT, 1903, BY W. S. HALL. 



Z UNIVEESAL LAW 

Corollary 2. 

The law consists of function, or feeling and its perfect 
reflection. "Love is the fulfilling of the law"; but function 
is not only the fulfilling of the law, but includes the union 
of love with wisdom. 

When the functional impulse is obeyed it will prove to 
be the wisest expression of love. Pure feelings unconscious- 
ly take into consideration all the circumstances and environ- 
ments that govern expression. 

Failure to function results in the yielding to false impres- 
sions that are confused with pure feelings. False impres- 
sions create issues through which the life forces ebb aw T ay. 

Concentration locates the issue of life by discovering that 
to satisfy it is the greatest necessity of life. 

Focalization specializes function by confining the atten- 
tion upon the issue with increased resolution until the em- 
phasis is great enough to cause reflection. 

Reflection allows the difference between pure feelings and 
false impressions to become self-evident. By allowing pure 
feelings to reflect themselves upon an unbiased mind, natu- 
ral and right conclusions are always recognized, and deter- 
mination then supplies the essential needed to restore 
more perfect function. 

Failure to concentrate or locate the vital issue creates the 
necessity for increased focalizing power as well as increased 
emphasis of the vital issue. Emphasis and repetition are 
interchangeable terms. The emphasis of a particular form 
beyond a suitable degree is fabulous and unnatural. 

Failure to focalize leads to distraction and increases the 
number of important issues, when confusion follows as to 
which issue is the most vital. Failure to focalize necessi- 



NATURAL FORMS 3 

tates the practice of virtue. Virtue consists in turning the 
attention away from all forms of excitement and depression 
whenever doubt arises as to the genuineness of the func- 
tional impulse. 

Failure to practice virtue, or the yielding to impressions of 
adversity, or submission to the sense of complacency, neces- 
sitates a sentimental attitude. Sentiment (while in doubt re- 
garding the functional impulse) turns the attention toward 
the possibilities of good, voluntarily disregarding the ap- 
parently adverse so long as it affects the individual only: 
but if it reaches the stage of criminal imposition, self-preser- 
vation becomes legitimate. 

Failure to recognize the necessity of maintaining a senti- 
mental attitude is a form of insensibility demanding an em- 
phasis of natural impressions. Natural impressions are 
gained through obedience to general laws and principles, 
and also through the absolute necessity that all sense im- 
pressions should be natural. The evidences of this great 
need are presented by Nature in an increasingly exaggerated 
(fabulous) manner until finally an impression is made that 
cannot be rejected even by the most complacent or insen- 
sible. 



Basic Terms 3. 

Function is a force whose manifestation changes accord- 
ing to fixed law. When general function is avoided, the 
pressure necessitated upon special function becomes so 
great that eventually it must be abandoned as inconsistent; 

The pressure to which special function is subjected 
would appear evil were it not that this seemingly undue 
pressure acts as an incentive to function or as a stimulant 



I UNIVERSAL LAW 

to sensibility. 

An explanation of the higher or interior law is essential to 
an understanding of the law governing externals, yet this 
explanation is only possible of comprehension when made 
by the use of terms familiar to the external consciousness. 

The basis of involved function consists of simple terms or 
definite natural units of calculation. As the whole function 
cannot be comprehended directly, it is necessary to under- 
stand each term of the group or series representing it. 

A basic term is a unity of points supporting or indicating 
an established fact. Since there is but one primal or simple 
fact, law is the natural order of the particulars of that fact. 
As the particulars of law grow definite and prove themselves 
to be naturally related to a common purpose, they become 
basic terms of the law in proportion as they establish the 
purpose of its existence. 

It is possible to be insensible to established facts, though 
the evidence of their existence is very patent to awakened 
minds. It is impossible to make a definite statement re- 
garding any one fact without depending upon what appears 
to the unawakened mind to be an undemonstrable theory. 

Knowledge, to be above contradiction, must either be con- 
fined to an orderly arrangement of undeniable facts, or deal 
with facts requiring superior faculties to comprehend them. 
Superior faculties are necessary on a plane of extraordinary 
magnitude where points far distant are conceived as having 
natural relationships. 

A basic term is a material demonstration of a spiritual 
fact which, when recognized, defies contradiction or denial. 
The path indicated by function is the true way, because it 
deals with those important basic terms which support fun- 
damental principles. On fundamental principles rest all 



NATURAL FORMS 5 

vital issues. 

From an inverted point of view, the path indicated by 
function appears selfish, but those who follow it imagine 
themselves to be facing voluntary adversity. Soon or 
later all will be forced to function, — when every other way 
leading to the demonstration of truth has been proven 
false. "Her ways are ways of pleasantness, and all her paths 
are peace." 

General laws are based upon definite facts or basic terms 
which inspire function when recognized. There is a 
natural correspondence between the impulse within to func- 
tion and the force of general laws without. 

Discovery of an interior principle attracts its correspond- 
ing form. According as the outward form corresponds 
naturally to the inward principle, the qualities of the form 
become the basic terms of the principle. 

The power to separate form from spirit is a transcendent 
function resulting from the habit of function in small par- 
ticulars. These smaller particulars are the basic terms of 
great particulars. Trifling failures, when noticed, aggregate 
themselves into discouragement so great as to produce dis- 
tress or despair. Mere forms of basic terms cause false im- 
pressions which cannot be dissipated until taken in detail. 

Basic terms are the real and truthful points of natural re- 
lationship, distinguished from complexity of forms only by 
superior states of consciousness. Sensibility, sight and 
thought are the reflections of the emotions or actions of the 
self or sponsor. It is necessary that force be conserved and 
directed aright in order that the various qualities of feeling 
may reflect themselves consistently and thereby increase 
the sensibilities necessary for the recognition of basic terms. 

A basic term is an essential quality of a comprehensive 



6 UNIVEKSAL LAW 

principle. When from any cause a basic term is dormant 
or inactive, its service becomes essential to success in the 
demonstration of a proposition. A proposition becomes a 
basic term when, through construction, its form is sufficient- 
ly definite to appear as an evidence, example or application 
of the principle of its being. 

A difficulty or issue arises from the failure of a basic term 
to support a necessary proposition, sentiment or virtue. The 
solution of a difficulty lies in supplying the essential term, 
which is the definite external form of an essential principle. 

Function gives the impulse, and resolution the power by 
which it is expressed. 

A basic term is the definite degree or unfoldment of a par- 
ticular quality. One definition of a basic term seems to con- 
flict with another because qualities manifesting under vari- 
ous conditions are subject to change of appearance, and the 
power to discriminate between the real and the apparent is 
confused or lost. 

A basic term always remains the same in its relation to the 
principle acting as a support, but changes in form and name 
according as the relationship is appreciated or disregarded. 
Basic terms are the natural units of calculation, and 
through their relationship systems are founded and forms 
constructed. The exception to this rule is when a fact is 
used in supporting a false conclusion. Basic terms support 
natural conclusions, sanction Divine nature, and are evi- 
dence of the eternal order of things. 

The comprehension of basic terms is the most funda- 
mental faculty of the mind. By this faculty the mind is re- 
lated to nature, their operations being identical. 

This being the case, that which is apparently impossible 
may be accomplished with ease by comprehension of the law 



NATURAL FORMS 7 

of analogy, though the methods of accomplishment are con- 
cealed from the presumptuous or those who fail in the real- 
ization of fundamental principles. 

To supply the basic term or form of an essential principle, 
unless by so doing function, increased resolution and action 
result, defeats the basic term and destroys its existence 
through artifice, false assumption and inconsistency. Thus 
it becomes necessary that numbers of basic terms (related 
to a lower order) fill the place of the original term. 

Basic terms are confounded with each other when confu- 
sion of mind prevents the correct relation of numbers 
(series) to their original unity. 

The principle inherent in basic terms is evident in each par- 
ticular basic term; but before the principle can be fully rec- 
ognized, it is necessary that the basic terms be comprehend- 
ed in the aggregate as a series or unity. 

Basic terms are necessarily linked together, but natural 
conclusions cannot be deduced" from them without the un- 
derstanding of a perfect system of evidence. System consists 
of an arrangement of details suited to disclose the necessity 
of certain principles. 

At times there is a perfect uniformity between the terms 
supporting a particular principle; while again the similarity 
extends only to particular qualities. When similarity is con- 
fined to particular qualities, it is impossible to recognize 
the basic terms until the qualities which they appear to con- 
ceal are appreciated. 

Solve the greatest difficulty first, and the solution of 
all other difficulties will be comparatively easy; for, being- 
subordinate, they can be readily solved by an application 
of the same principle. 

When the attention is not first focused upon the greatest 



8 UNIVEESAL LAW 

necessity, the vital issue is broken up into minor issues which, 
on account of their number, become complicated and attract 
irrelevant particulars. 

Every trifling occurrence of life becomes of great impor- 
tance when related to the vital issue; minor issues develop 
into those vital in character, throwing a flood of light upon 
every point in life that is essential to well-being. 

The individual is related to a higher plane of consciousness 
and brought into communication with God and His messen- 
gers through discovery of the vital issue of his life or the ba- 
sic terms which support it. 

Through realization of the basic terms which support our 
relation with higher orders, all events of life are easily 
understood and resolved into a unit environment or uni- 
verse whose component parts are naturally related. 

Clearness of perception or recognition of the basic terms 
of vital issues is not gained by theorizing, or by any purely 
abstract, intellectual or imaginative process. All systems 
of philosophy fail, in that they deal with theory at the ex- 
pense of reality. 

A basic term is the definite product of a particular concep- 
tion. Conception, unless accompanied by demonstration, is 
valueless because without form and void of orderly appear- 
ance. Basic terms form the groundwork supporting the self, 
and must be recognized before the self can be properly un- 
derstood. 

Basic terms are facts of great value which are overlooked 
through disorderly habits in occupying the time and atten- 
tion. A disorderly mind surrenders the attention to facts of 
apparent interest but of little real value. 

A form that creates a natural impression inspires consistent 
action and encourages function; but when the impression is 



NATURAL FORMS 9 

unnatural, the tendency is to invert force, pervert natural ex- 
pression, and render base that which should be the support 
of a superior expression. 

Spiritual impressions increase sympathy and the feeling 
of equality. They inspire function, but sense impressions, 
unless related to spirit, tend toward inversions and recog- 
nition of the merely base. 

A base motive is the effect of a false impression, and 
when carried into action brings about such consequences 
that the person concerned is unwilling to acknowledge that 
the base motive originated with him. Base motives arise 
from impressions of external forms and from the superficial 
appearances and baser qualities of established facts regard- 
less of what they support or indicate. 

Interest in basic terms is necessary in order that the 
principle embodied may be realized. Function brings into 
use the right sentiment as it emanates from within, causing 
the recognition of its external correspondence or basic term, 
not as an impression, but as proof of the consistency of 
function. 

By reducing life to a minimum of real needs, an opportu- 
nity is afforded to become familiar with its stern realities 
and basic terms, and the recognition of the vital issue, be- 
ing the greatest necessity, will disclose a power of delight- 
ful determination inspired in order that we may rise superi- 
or to the limitation of the adverse. 

The personal consciousness, in proportion as it submits to 
the impression of position of particular forms, fears to func- 
tion, recognizing that its own position is correspondingly ec- 
centric and unnatural. Self-denial culminates in entire 
eradication of the idea of self or position when either con- 
flicts with function. 



10 UNIVEESAL LAW 

Concentration is the centering of the attention absolutely 
within; — the simplest means of accomplishing the denial of 
position or self. Focalization centers the attention abso- 
lutely upon a point without, denying the presence of all 
else which would attract it. 

The same end is facilitated by imitating the processes of 
any natural system, as in focalizing upon an important is- 
sue. Through imitation of the properties of a form, system 
or series of forms, their essence can be embodied or incorpo- 
rated within the self, while the adverse power is denied or 
eliminated. 

As a means to facilitate natural expression and avoid the 
unnatural or adverse, it is necessary to confine the attention 
alternately to organic action and mechanical structure, 
the one being a reciprocal or correspondent of the other. 

Spirit, or the substance of power, takes a natural form 
when it desires expression. Natural forms (taken into con- 
sideration as a whole) form a system of basic terms support- 
ing and involving spirit. The more definite and particular 
the expression, the more material and concrete the form. 

The essence of a form relates it naturally to its source or 
origin. Essence is as substantial as concretion, but, being 
more involved, appears indefinite, vague and without pow- 
er to command or express itself. Until a concrete form is 
naturally related to its source in the mind of the observer, 
its essence has failed of incorporation, and consequently his 
view must be eccentric, serious and adverse to the truth of 
its existence. 

Adversity limits the attention to mere forms, creating a 
disregard of the purpose for which they exist, and an ob- 
livion of their natural relations. Natural relationship in- 
cludes the natural correspondence existing between form 



NATUEAL FORMS 11 

and spirit. By this relationship the economy of Nature is 
maintained. 

Adversity is the result of an inverted or unnatural view of 
life, and results from limitation of the vision to base 
qualities regardless of their power of transmutation to ulti- 
mate good. 

Resistance is necessary in order that corresponding poles 
may have a basis of reaction. Dark color, by its contrast 
to the light, forms a resistance to the sight whereby is laid 
a shade or groundwork for the appreciation of color. In the 
same way evil is the base upon which the possibility of good 
is established. 

A fundamental proposition is one that is commonly used 
in proving other propositions, and becomes a fundamental 
principle according as its truth is realized. A fundamental 
principle is the statement of a particular fact, the truth of 
which has been established by indisputable evidence. 

Fundamental principles are so self-evident and apparently 
so simple that the presumptuous assume an understanding 
of them, thereby failing to realize their power. 

Realization of a fundamental principle is attained through 
recognition of the basic terms upon which it is established. 
Before it is possible to realize the power of a particular sub- 
ject, its basic terms must be recognized and the means by 
which it is supported understood. 

When the evidences or basic terms of a fundamental prin- 
ciple are once established, their constant reiteration or em- 
phasis for purposes of proof becomes unnecessary, and the 
confirmation of truth less tedious. 

All difficulties arise from an assumption of familiarity 
with fundamental principles, and from the failure to recog- 
nize that it is necessary to prove a particular proposition 



12 UNIVERSAL LAW 

before employing it in the demonstration of another propo- 
sition. 

A theorem or corollary does not become a principle until 
its truth has been fully demonstrated; and to employ either 
as if they were established principles gives rise to 
vague speculation and serious or unnatural deductions. 

When theory is applied to the solution of the practical 
questions of life, the underlying principle, not having been 
demonstrated, is apt to be incorrectly applied, and so fails to 
produce the desired result. The outcome is disappointment 
and adversity. 

The proud will not voluntarily condescend to become fa- 
miliar with fundamental principles, and therefore fail to ap- 
preciate either the great power of these principles or the se- 
cret of their successful application. They therefore 
are forced by necessity to rely upon undemonstrable 
theory. 

A truth is the real motive governing an action, and is in- 
terior so long as it remains subjective or beyond the scope 
of the outward or mental comprehension. An expressed 
motive takes definite form and becomes objective when it is 
recognized. 

Exterior form corresponds to the interior motive or princi- 
ple it embodies. This principle has essential qualities of 
importance, which to the natural mind do not appear as 
qualities for spiritual development, but as motives of per- 
sonal action. 

An exterior form is the correspondent or expression of an 
interior motive, and also the basic term of a greater princi- 
ple of which motive is merely one quality. The mind or 
motive quality is the instrument of quality or spirit; while 
the body becomes the natural expression and instrument of 



NATURAL FORMS 13 

both spirit and mind. 

Qualities become essential as they develop in importance 
by the refinement of their organization, or by the failure 
of their demonstration. In the latter case, the necessity of 
their presence for all-round development or organization 
creates a vacuum which attracts them to their specific 
places. 

In fractions, the common denominator is the real base or 
natural unit of calculation. The value and relationship of 
particular fractions can be computed after discovery of the 
fractional unit or basic term of their common series. 

A visible means of support is composed of a series of 
basic terms naturally related. Sophistry, theory and all 
forms of inversion wrest these systems from their original 
and legitimate purpose, and use them as a base for false and 
unnatural conclusions. 

The real motive inspiring sophistry, prejudice and pride is 
a secret hope that by satisfying minor issues or desires the 
necessity of confining the attention to vital issues or im- 
portant questions may be evaded. The importance of these 
questions is not always apparent until made so by the neg- 
lect of vital issues. 

A principle is composed of countless influences or appli- 
cations of power, which originate as impressions, thoughts 
and ideas. These develop into sentiments, motives and vir- 
tues, till finally through demonstration they become object- 
ive and take on the definite form of basic terms or become 
units of power. 

Function brings into practical application the right im- 
pulse or sentiment as it emanates from within and meets 
its correspondent reflection or array of basic terms without, 
not as impression but as proof of the consistency of func- 



14: UNIVERSAL LAW 

tion. 

Function centers the emotions in the person and limits 
them to impulses from the sacred crisis or domain of integ- 
rity. This brings success to all noble undertakings, but 
more necessary than immediate success is the right direc- 
tion of purpose as indicated by function. The right direc- 
tion brings ultimate success through consistent use of pres- 
ent opportunities. 

When the impulse to function fails of expression it be- 
comes the issue of an essential principle; while, on the other 
hand, if the impulse be expressed, its demonstration proves 
to be an external basic term which supports and proves the 
consistency of the principle. 

Failure to demonstrate the functional impulse necessitates 
greater and more definite emphasis or manifestation of its 
external form,. until at last bondage to the form will not per- 
mit the attention to escape its confines. 

It is impossible to recognize the real character of an issue 
until its basic terms have been segregated, properly associ- 
ated and naturally related in the mind. Failure to realize 
the value of a basic term causes its depreciation and neglect, 
resulting in the failure of that term to support the vital 
issue. The consequence is that there is no inspiration to 
function. 

When ideals are rendered practical by personal demon- 
stration, basic terms become more and more apparent, diffi- 
culties lose their personal character, and the power of in- 
spiration is the final result. 

The spirit or principle inherent in basic terms is evident 
in each particular term: — but before the principle can be 
fully recognized, it is necessary that terms be compre- 
hended in the aggregate as a series or part of a system. 



NATURAL FORMS 15 

When the attention is permitted to wander away from im- 
portant issues or essentials, it is necessary that the series or 
group of terms supporting the issue be discovered. In such 
cases each term becomes an essential until its value is recog- 
nized. 

Form is the best means of expressing unity and, when 
organized, becomes a natural unit or term of universal 
unity. A basic term is the form, expression or demonstra- 
tion of a universal principle; though the principle itself 
may be a transcendent function or of such a character as to 
preclude the emphasis necessary to make it appear real to 
an undeveloped mind. 

Soil is the base element from which superior qualities 
spring and upon which they depend for their maintenance 
and support. Function extracts superior qualities from de- 
graded conditions for the benefit of both soil and fruit. 

The more natural a unit the more willing is it to be in- 
spired by that which is seemingly inferior; but it is able to 
distinguish between the form of a basic term and the 
motive inspiring it. The motive of a basic term always 
proves superior when understood. 

Artifice emphasizes one term at the expense of another, 
thereby producing fabulous results which fail to prove satis- 
factory when seriously relied upon. The essential particu- 
lars of a fable are basic terms of its moral. It is the moral 
and not the form of a fable that is reliable. 

A visible means of support is composed of a system of 
basic terms which have been carried to a plane of definite 
conditions where the vital issue is symbolized in such ex- 
ternal proportions that the essential of life becomes self- 
evident. 

That the basic terms of life are the most important of its 



16 UNIVERSAL LAW 

definite conditions cannot be ignored and, if evaded, their 
importance will assume such fabulous proportions that the 
mind cannot escape the adverse impressions of their forms. 

The greatest necessity of organization is perfect under- 
standing between the constituents composing the order, and 
a knowledge of the relation binding them to each other 
and to the central principle for the evolving, expositing 
or demonstrating of which the order exists. 

Mastery — the conception of function and the law of corre- 
spondence — is within the domain of organization, and con- 
sequently dependent upon the understanding of the basic 
terms involved. 

True inspiration, or the understanding of transcendent 
function, is only possible through perfect familiarity with 
the natural terms supporting and leading up to it. The 
moral of a fable may be one of the basic terms of a tran- 
scendent function. 

Transcendent functions appear paradoxical because the 
evidence of their existence must be more or less fabulous in 
character in order that the attention of the insensible and 
complacent may be aroused to the essential of issues. 

Nature emphasizes the baser qualities of her forms and 
carries her external correspondences to such fabulous pro- 
portions that her methods are unmistakable. Every phe- 
nomenon of nature is explained by her systematic arrange- 
ment of basic terms. 

Her terms (elements or conditions) and their relation- 
ships are natural, universal and absolute except in form. 
Failure to recognize the natural relationship of terms 
causes their meaning to be confused in the mind. 



NATURAL FORMS 17 



II. 



ADVERSITY 4. 

Adversity is the realization of limitation, the recognition 
that conceptions of truth are but partial, dealing more or 
less extensively with base elements. No lie can equal in 
enormity a partial truth. 

Limitation is the foundation of defined conditions, as it is 
also the basis of integrity, law and order. All forms depend 
upon material or basic elements, yet these, save in the be- 
ginning, are by no means the most important elements of 
form. Limitation, being the base or support of the universe, 
prevents intemperance and dissipation. 

Confinement of the attention to evil or adverse conditions 
deprives the soul of the advantages necessary for life, the 
preservation of the personal self and the attainment of 
equilibrium or happiness. 

When obstacles to life and happiness exist, and neither 
the cause of nor remedy for their existence can be dis- 
covered, the adverse influence exerted by them is greatly in- 
creased on account of the attention being involuntarily 
confined to their baser elements. 

The greater these obstacles, the greater also would be the 
benefit derived were the will sufficiently powerful to learn 
the lesson conveyed while ignoring seemingly adverse 
aspects. Every soul has liberty to choose its course: — 
whether it will rise superior to personal or universal evil, or 
allow itself to be submerged by adverse power. 

Antagonistic force appears adverse, and cannot be em- 
ployed to advantage except in conjunction with its converse. 

2 



18 UNIVERSAL LAW 

It then becomes the means of maintaining equilibrium. 
Men are free-will agents in that they have power to decide 
which policy in regard to the law they will adopt. 

Through resistance to the law, man suffers adversity to 
the extent of his endurance. Through co-operation with 
the law, he gains power to resist the adversary within, and 
the consistency of his subjective life will then be proven 
by a correspondingly happy environment. "We wrestle not 
against flesh and blood, but against principalities, against 
powers, against the rulers of the darkness of this world. " 

When the attention is thus involuntarily confined, the 
mind becomes insensible as to wherein it is protected from 
the consequences of its own depravity. It is blinded to the 
fact that all limitations are really imposed by the higher 
self for the purpose of limiting the possibility of inconsist- 
ent conduct which would react by disintegrating the in- 
tegrity. 

Character is determined by an analysis of the methods 
employed to sustain life, and an understanding of the means 
by which the integrity is established. The means of diver- 
sion, when intemperate or extravagant, lead to a plane of 
adversity where the difference between real and imaginary 
power is self-evident. 

The absence of qualities essential both to the establish- 
ment of integrity and to the appreciation of success creates 
an issue which, if ignored, leads to adversity. Vanity and 
complacency are wantonly blind to these issues, leading to 
such intemperance that the possibility of recovering the 
spiritual sight is destroyed. 

Vanity is occasioned by the temporary success of an un- 
natural purpose. Such success is possible through evasion 
of responsibility and the escape, for a time, from the legiti- 



NATURAL FORMS 19 

mate consequences of personal conduct. 

Vanity is an assumption that knowledge is possible with- 
out personal demonstration or without the full serving of 
apprenticeship in the application of knowledge. Appren- 
ticeship is indicated by the possession of reliable data, and 
the power to recognize the tokens of intrinsic value. It is 
also indicated by familiarity with the basic terms leading to 
mastery of the mysteries. 

Few people can meet prosperity without becoming vain 
and intemperate. In consequence, they are unable to ap- 
preciate great joy and happiness through lack of contrast or 
balance. The sunshine is more fully appreciated when con- 
trasted with cloud and shadow. 

Harmony results from natural relations that are main- 
tained through eternal vigilance. When the necessity for 
eternal vigilance seems to have disappeared, it is an indi- 
cation that sentiment and complacency have grown over- 
ripe and turned to vanity. 

Through ignoring vital issues and remaining blind to the 
real position of things personal and universal, vanity leads 
straightway to a pit of adversity where it is possible to see 
naught beyond the limitation of a self-imposed destiny. 

When under the ban of adversity, one is compelled to a 
realization of his true position because deprived of the props 
upon which he has been accustomed to lean. He learns that 
his weakness is in the focal point of his vanity, and finally 
discovers the advantages of humility. 

Through humility, the eyes are opened and the attention 
voluntarily turned toward the source of real strength. The 
source of real strength is the heart within, — which is the 
focal point of spiritual inspiration, — and not the mind, 
which is merely its instrument. To listen to any voice that 



20 UNIVERSAL LAW 

contradicts or opposes the decision of the heart causes 
false impressions and leads to vanity or adversity. 

The lack of power to discover heaven and harmony with- 
out creates the need that it be realized within. If this inner 
consciousness fails, some form of eccentricity, inversion or 
depravity is indicated. An inverted mind is not responsive 
to true inspiration, but holds environment responsible for 
its own adversities and shortcomings. 

When the comprehension of the possibilities of the within 
is greatly limited, the realization of adversity, to the exclu- 
sion of all else in the environment, indicates an extreme 
development of the adverse or base element in the inner 
mentality. A preponderance of base elements or brutal 
faculties causes insensibility to the compensating spiritual 
good. 

The external or mental conviction of a fact, when arrived 
at without a realization that its mission is merely to prove 
the consistency of the inner conviction of right, is an un- 
natural impression and gives adverse conditions the appear- 
ance of evil. 

The assumption that it is possible to realize the truth of 
a fact, until it is personally demonstrated as proof of the 
consistency of the functional impulse, leads to vanity and 
intemperance. 

Intemperance blinds the sensibilities, hardens the heart 
and insulates it from the source of its existence, which is 
the heart of the spiritual being. Thus it becomes unnatural 
or irrelevant to nature, and the disparity between its 
natural state and that which it has become through self- 
degradation is mirrored to it by adversity corresponding to 
the degree of its blindness. 

Failure to confine the attention to issues necessitates their 



NATURAL FORMS 21 

re-solution into basic terms of a lower plane. The service of 
apprenticeship should be voluntary in character, but it is 
thus degraded into involuntary or extorted servitude. 

Servitude destroys the freedom of the understanding to 
choose between conditions suited to its support, or to select 
those basic terms most necessary for the solution of its 
problems, and is forced to serious effort demanding a corre- 
sponding stimulant by which to feed the personal con- 
sciousness. 

When the personal consciousness of the intemperate is 
robbed of all its vanity, but little incentive remains for 
functional impulse, love or noble conduct. 

When hypercritical, revengeful or violent feelings are 
harbored, they create the consciousness of personal motives, 
preponderant elements or intemperate qualities, which, if 
acted upon, lead to adversity. 

Long continued submission to adversity depresses the 
spirits to such a degree that unless the one concerned can 
be conscious of a personal motive, and recognize that re- 
turns for his actions will be immediate and confined almost 
exclusively to himself, he can discover no adequate incen- 
tive for personal action short of direst necessity. 

Adversity is the best cure for vanity, since it compels one 
to see wherein he has failed in the personal demonstration 
of the purpose he serves. "Hell is paved with good in- 
tentions," which, if personally demonstrated, would have dis- 
closed their true character and been found unworthy of 
the heart's devotion. 

Success is founded upon a chain of circumstances or basic 
terms whose unity or integrity is established through the 
reliability of each part composing it. A chain is no stronger 
than its weakest link or vital issue. 



22 UNIVERSAL LAW 

Before one is in a position to extend just criticism, be 
mast see the truth lying back of the failure which inspires 
criticism. He will then seek to assist according as the 
purpose served is a worthy one. 

Any attempt to serve a worthy cause except with the 
whole heart is unfortunate and misplaced. Misfortune fol- 
lows the service of any great purpose except the heart be 
fully involved. In proportion as service is half-hearted, the 
recognition of failure to support or carry out any cause is 
followed by the sense of adversity. Depression of the spirits 
discourages the perseverance necessary to bring success. 

Base faculties are the particulars upon which service de- 
pends for its usefulness and for its natural relation to that 
which it supports. Its progress is superior to the limita- 
tions of the lower, yet is dependent upon it for the materi- 
al from which the forms of its essentials are constructed. 

The real value of a base or negative quality can never be 
proven until it becomes an issue, when its essential charac- 
ter becomes evident. When a basic term supports that 
which is noble, refined and superior, the knowledge it re- 
quires concerning any essential quality becomes self-evident, 
or gained without effort. 

It is proper to look at the adverse for the purpose of self- 
preservation, the realization of vital issues and the estab- 
lishment of natural relations, also, in order that good secu- 
rity for the investment of great values may be discovered, 
and the support of a worthy purpose maintained. 

Honest skepticism is a legitimate exercise of the critical 
faculties so long as they are a support necessary to the 
understanding. Wanton exercise of the critical nature is 
an indulgence of the brutal instincts that inverts the 
judgment, creates prejudice and betrays the better feelings. 



NATURAL FORMS 23 

When argument becomes ill-natured or serious, the fault 
must be mutual, since neither party is able to see the issue or 
to make a compromise upon the common ground supporting 
the default. 

When power is understood, it never appears adverse. The 
impotence of adversity or personal evil may be discovered 
by non-resistance. Non-resistance permits inevitable evil to 
do its worst regardless of consequences. 

Impersonal evil is a crime, and voluntary submission to it 
indicates a willingness to share in the responsibility of 
crime. The advantage gained through non-resistance of 
evil is derived from facing the consequences of personal 
conduct. 

Inevitable evil can have no real sting, no matter how 
terrible its appearance, when the true reason of its existence 
is once recognized. Inevitable evil is the consequence of 
personal conduct buried so deep in a forgotten past as to 
have been eliminated from the present external conscious- 
ness. 

Submission to criminal imposition causes the surrender 
of personal responsibilities; consequently, advantages neces- 
sary for the support of life are forfeited and involuntary 
adversity results. Indulgence or injustice is the conse- 
quence of criminal imposition. 

Through criminal imposition upon others, one obtains 
privileges to which he is not entitled and is therefore driven 
to dissipation or miserly conduct. Illegitimate privileges 
may also arise from the assumption of the responsibilities 
of others. 

Advantage is gained through self-denial and suffering; 
but there is a limit to this advantage, for nature cannot pass 
the critical line of her integrity without losing the equilib- 



24: UNIVERSAL LAW 

rium which, if lost, ends in disaster. Extreme suffering 
has power to blunt even the coarsest sensibilities of men. 

There is virtue in the criticism of the strong: — it forms a 
background for resistance, stimulates to greater effort, and 
strengthens the conviction of right. 

To trust the strong is to recognize the truth that is in 
them, and stimulate them in maintaining their integrity. 
To trust the weak is to place temptation before them great- 
er than their power of resistance. Adversity results from 
surrender of the will to temptation, and from failure to 
express the will in matters of function. 

The weak are discouraged by unfriendly criticism, and, 
when disillusioned of their vanity, the indifference resulting 
from lack of personal motive is fatal to growth. 

The individual will is the means by which function is ex- 
pressed, and happiness, the result of function, is the foun- 
dation on which greater will is established. But to substi- 
tute the means for the end is an inversion that renders 
adversity most emphatic. Submitting the attention to ad- 
verse influence blinds the sight to the ultimate good. 

A base reflection is the recognition of the adverse element 
in the presentation of a truth, contrary to the design or in- 
tention of the person presenting it. It is therefore negative 
or false. Adversity is a base reflection of that which is neces- 
sary and intended as a protection of truth from perversion. 
Any conclusions regarding adversity can be but partially 
true, because the adverse is the negative or insulated side 
of a condition too greatly involved to be grasped by the com- 
prehension. Fundamental disturbances alone are worthy of 
consideration, and they arise from the submission to exter- 
nal or superficial appearances and the constant irritation of 
false impressions. 



NATURAL FORMS 25 

In order to arouse an appreciation of a principle, repe- 
tition of its applications, forms or fables is necessary; and 
to the base this appears as an intentional reflection upon 
their sensibility. 

The will and understanding are so developed through an 
apprenticeship to the basic terms of nature that the unde- 
sirable qualities of adversity are lost in the ocean of general 
necessity and converted there into the means of gaining 
more abundant life. 

The will is aroused through daring to obey the functional 
impulse, even though all the evidences of why it should be 
obeyed be not definitely presented to the consciousness. 

Power is gained through the voluntary facing of adversity 
because one is placed in a more consistent position by facing 
the consequence of previous wrong actions. 

Failure of apprenticeship leads to dissolution as a result 
of general indifference, or to the necessity of intemperance 
in order that sufficient incentive for personal action may be 
produced. 

The functional impulse is the inspiration of a natural or 
unforced change in the environment. This law being re- 
ciprocal, the reverse also is true, that a natural change in 
the environment is an inspiration to function. 

An inspiration or functional impulse must be voluntary 
and within the domain of the consciousness, and not of the 
imagination, and must be based upon the presence of both 
a preponderant and a residual element in that domain. 

As these elements are a reflex of nature, their arrangement 
in the consciousness must be orderly so that they may be re- 
flected in the outward environment in the form of law, 
reason and common sense. 

The intuitive, free or voluntary impulse will ultimately 



26 UNIVERSAL LAW 

be proven consistent by the functional character of its ex- 
pression. Failure to obey this impulse arises from the 
specialization of some faculty to such an extent that it 
dominates the common sense or renders the reason biased. 

A dominant special sense confuses a voluntary impulse 
with an involuntary impression and necessitates the learn- 
ing of lessons through involuntary or adverse experiences. 
The individual best fitted to conform to adverse conditions 
survives them through becoming plastic, self-reliant and 
synthetic in type. 

It is possible for an individual to overcome the adverse 
conditions relating to himself providing the opportunity to 
do so is seized when presented. But these opportunities 
are not recognized by the individual as belonging or re- 
lating to himself, because they take on the general appear- 
ance or character of the adversity which afflicts the masses. 

One who is not inspired with noble impulses toward 
others is blind to suitable opportunities of overcoming his 
own personal issues. 

Voluntary conformity to the adverse arouses courage, 
causing the seizure of opportunities while they are still 
valuable. Adversity may be avoided by fulfilling opportu- 
nities before delay has rendered involuntary action neces- 
sary. 

An excess of caution in questioning the reasonableness 
of functional impulse is an intemperate or inconsistent form 
of self-respect and the result of undue specialization of 
some faculty that dominates the common sense and destroys 
the sensibility. 

Consistent self-reliance and self-respect arouse the senti- 
ments to action and through their expression new faculties 
are brought into existence. The lack of consistent self- 



NATURAL FORMS 27 

respect causes the fear of adversity, while undue self- 
respect along some particular line causes intemperance 
and vanity. 

When self-respect becomes intemperate along any line, it 
develops into self-pity and self-indulgence, so that the excess 
of caution for the self destroys courage and the will to seize 
necessary opportunities. 

Through lack of self-respect, the sentiments remain dor- 
mant and will not be awakened by any appeal made to them 
until this dormant condition takes some form of adversity 
so severe as to impress the unfortunate victim with the sense 
of the injustice of life. He then becomes roused and finds 
it impossible to be guilty of inaction unless he would discard 
his only means of salvation. 

The courage to function or seize valuable opportunities 
when presented creates an interest that absorbs the con- 
sciousness of time and removes the fear of adversity. 

Courage increases so long as the will remains free to adopt 
means best suited to the exercise of its faculties. Distress 
results from the urgency of involuntary action and the loss 
of opportunities not appreciated until too late. They may 
be regained only through the voluntary facing of adversity. 

Upon the stern realities of life are premised natural con- 
clusions and the natural relationship of things. Fear to 
confront the stern realities of life, when honor and noble 
impulse dictate, limits the intelligence by destroying the 
sensibilities. 

A master is one who can overcome the most adverse con- 
ditions through a perfect understanding of the law. Before 
it is possible for the pupil to draw natural conclusions, it is 
necessary that the master compromise by the unfolding of 
transcendent functions. That transcendent functions may 



28 UNIVERSAL LAW 

be understood necessitates either personal demonstra- 
tion of principles, the possession of transcendent faculties 
or membership of natural organization. 

The effort to present a transcendent function or arouse 
appreciation of a grand principle springs from failure to 
recognize natural relations. To the base minded it appears 
as an insulting parade of personal superiority or an assump- 
tion of authority. 

An assumption of authority, unless based upon absolute 
necessity, carries with it a responsibility which, if persisted 
in, leads to fatal adversity. It is the guise of obstinacy. 

Adversity turns the attention forcibly toward either spirit 
or form, according as the nature is spiritual or material. 
The reaction from an adverse experience is easy if the un- 
derstanding is capable of extracting its meaning. Lack of 
strength to digest an adverse experience creates an attract- 
ive power for further adversity until the will gains determi- 
nation to maintain a sentimental attitude and confine the 
attention to important issues. 

The greatest misfortune that can befall a person is the 
delusion that another can be responsible for his adversity, 
or that he can thrive upon the misfortunes of others. The 
converse of such an inversion is recognition of the debt 
owed others for the lessons learned by observing their diffi- 
culties. These he is able to regard from an impartial stand- 
point, and thus gain advantage otherwise impossible. 

The value of adversity lies in the fact that through it 
is recognized the absolute necessity of maintaining the in- 
egrity. Integrity fills the same office in the moral economy 
as does the skin to the physical body or the bark to the 
tree. 

Through adversity, the true value of appearances may be 



NATURAL FORMS 29 

discerned and the basic terms of nature discovered, so that 
faith and sympathy may be wisely invested. 

The vicious undergo such degrees of adversity and an- 
guish as few would care to experience. Yet great is their 
service to humanity in showing the results of folly and 
crime. Criminals look upon portions of the Universal Laws 
as matters of fact or experience common to all who are 
familiar with the realities of life. 

Friendship is the power to recognize wherein the adversity 
of another is greater than that of the self. Adversity is a 
crucible in which love and friendship are purified by uni- 
versal or impersonal trial. 

When love and faith have once been invested, to look at 
the adverse, except as an issue of honor, is to destroy love 
and with it the hope of understanding the self. To con- 
sciously place temptation in the way of a friend is an evi- 
dence of inability to recognize the tokens of true friendship- 
Adversity forces mutual friendship to disclose the princi- 
ples governing the mind of each party. Strength is required 
to face the trials of adversity unprotected by some external 
advantage, for the recognition of one's weaknesses and 
issues causes fear. Pear is the lack of understanding as to 
the right way to turn for protection from oppression. 

There is no depression or oppression whose effects are 
equal to the cruelty shown by the self to the self for un- 
worthiness of purpose or failure of consistency in conduct. 
True friendship supplies a refuge for the one who labors 
under the misunderstandings of self, and preserves him 
from the consequent depression until he has grown strong 
enough to face his own responsibilities. 

People desire earnestly to progress in love and wisdom, 
but, when placed in a position where their desires are about 



30 UNIVERSAL LAW 

to be realized, they fail to understand the rapidity of the 
change and therefore consider the position evil. It is 
through inconsistency in resisting that which they themselves 
have brought about that they are their own worst enemies. 

We distrust all that resembles the coarser nature (pre- 
ponderant elements) of the self. When a person concludes 
that there is no trustworthiness in the world it is a sign that 
he is holding a mirror up to his own short-comings and 
needs either protection from himself or subjection to a 
process of reformation. 

It is impossible to confine the attention to any particular 
form without being more or less impressed by its peculiari- 
ties. Permitting the attention to be confined to adversity 
causes grief through blinding the sight to the converse or 
means of converting adversity into advantage. Great and 
repeated disappointments foster self-consciousness. The 
attention, being confined to the form of the self, is accord- 
ingly impressed adversely to the impulses of the spirit. 

Grief is the impression of time, converting one moment 
into the consciousness of many moments, each one assuming 
more or less the value of its prototype. "Grief makes one 
hour ten." 

All base or adverse reflections are reversed: the within or 
whole appears to be the without or partial, and that which is 
really the nearest appears to be the furthest away. Thus 
the critic condemns most severely the very conduct he 
would involuntarily adopt under similar circumstances. 

The pain and humiliation of adversity arise from the in- 
voluntary character of apparent necessity, and the disparity 
existing between base reflections and natural conclusions. 

Making a virtue of necessity goes unrewarded at the hands 
of the common law. For any attempt at reward there ex- 



NATURAL FORMS 31 

ists no provision in nature, because such provision would be 
adverse to volition, function and the spirit of the law. Ad- 
versity and necessity may be put to use. and the reward of 
delayed exercise of virtue be ultimately gained through plas- 
ticity. 

Plasticity is one of the qualities of organization and also 
the power arising from judicious or voluntary conformation 
to adverse conditions. Plasticity in an organization facili- 
tates the purpose of self-adjustment or conformation to a 
unit standard, thereby establishing the possibility of a 
common ground of understanding to which all the members 
may subscribe and which is the visible means of support to 
the body. 

In a natural organization, the members first function in- 
dividually, and this enables them to function collectively as 
a unit. The versatility (plasticity) of the various members 
permits them to assume temporarily the responsibilities of 
their fellow-members so long as by so doing the function of 
the general body is facilitated. 

Organization gives sufficient opportunity and determina- 
tion to the members of a body individually and collectively 
to enable them to reduce their common difficulties to sim- 
plicity and make them the means of strengthening the body. 
In this way adversity is put to good use in apparent defiance 
of common law. 

The voluntary adaptation of the self to adverse conditions 
creates a plastic character so full of grace that nature holds 
herself responsible for one-sided or adverse force of circum- 
stances and provides those elements necessary to comple- 
ment the deficiency. 

Indulgence always reacts in adversity. The self-indulgent 
are never willing to assume responsibility or exercise faith, 



32 UNIVERSAL LAW 

but demand to be shown the ultimate of every action before 
they are willing to make a beginning or take an initiative. 
This throws the responsibility upon the sponsor, and his 
betrayal is the certain consequence. 

Nothing can induce the self-indulgent to advance in any 
sentimental direction without indulgence. The habit of in- 
dulging their associates creates the need of compensation in 
the form of increased self-indulgence. 

The indulgence of the master subjects him to betrayal; he 
is forced as sponsor to face the consequences of neglected 
responsibilities on the part of his pupils and to make a com- 
promise with their inversions to the limit of possibility if 
not to the verge of desperation. His reward lies in his will- 
ingness to face the consequences of his betrayals. 

The self-indulgent will not function, nor will they take the 
initiative until a congestion of unused mental information 
has caused such a physical congestion in the functional 
organs that even the most self-indulgent cannot fail to see 
the necessity of action. Though voluntary, this action is 
then neutralized by futile effort in the wrong direction. 

An accident is an accumulation of petty adverse forces 
which are not understood and whose manifestation will no 
longer be denied. Taken separately, as in function, these 
forces are easily overcome and disposed of, but when their 
accumulated power is focused upon the attention the 
impression made is too deep for analysis. The mind is 
unable to remain calm and consequently becomes the 
victim of false impressions. 



NATURAL FORMS 33 

CONSCIOUSNESS 
III. 

Conscience 5. 

Conscience, or the higher consciousness, is the essence of 
power. It is the means by which the adverse is consistently 
overcome and integrity maintained regardless of the resist- 
ance of opposing forces. 

There is no judge so searching as the conscience. We may 
deceive others for a time, but to deceive the self unknow- 
ingly is impossible. 

Order is called heaven's first law because it is the first 
and eternally present factor in the inspiration of superior 
faculties as they awaken into spiritual consciousness. 

The higher consciousness appears to rise superior to the 
law because it dispenses with such qualities as interfere 
with the service of vital issues. 

The higher consciousness is indispensable to the observ- 
ance of law in regulating the operations of lower conscience- 
ness; while the lower is indispensable to the higher because 
through its influence the integrity and consistency of the 
higher consciousness is maintained. The higher life is sub- 
ject to the same laws that bind the lower, with this differ- 
ence, that the higher dispenses with the formalities and 
external emphasis of essential qualities, in order that it 
may serve the spirit of essentials and thus gain still greater 
consistency. This is for the greatest good of both con- 
ditions. 

A point has neither beginning nor ending except as the 
individual awakens to an appreciation of its relative value 
to himself and those with whom he is related by the eternal 

3 



36 UNIVERSAL LAW 

fully. 

The sense of spiritual consciousness can comprehend the 
true value of time and the natural order of principles and 
events, and is of greater value than the sense of personal 
consciousness or the consciousness of personal possession. 

Eternal vigilance is the price of the conscious develop- 
ment of the higher life. Without it the spirit indulges in 
long-continued prosperity, becomes complacent, is identi- 
fied with the personality and finally becomes wholly uncon- 
scious of its powers. 

An ever present sound ceases to be heard, and an ever 
present feeling ceases to be felt or is lost to the conscious- 
ness; consciousness, therefore, is a concomitant of change 
or the feeling of contact between one state and another. 

Consciousness is a response to the functional impulse in 
its resistance to preponderant elements, and is also a re- 
sponse to the feeling that obstacles interfere with an impend- 
ing change in environment. This response arouses a feeling* 
of contact between spheres. 

Consciousness 6. 

When a person unconsciously acts out the influence of a 
preponderant element, and faces the consequence of such 
action, he discovers a principle which becomes his guide 
when the same circumstances present themselves at a future 
time. His conduct will then be necessarily the same as 
formerly, but consciousness of the principle involved causes 
it to become a source of consistent power. 

The consciousness is the origin of all thought and feeling. 
Follow up the thought or consciousness of pain to its origin, 
and the discovery will be made that primarily it is good, 



NATURAL FORMS 37 

that is, its mission is to indicate the presence of an issue or 
dissipation of life force, and to assist in its remedy. Thus, 
the seemingly adverse character of pain will disappear in 
proportion as it is analyzed and the cause of misunderstand- 
ing discovered. 

" I " is the origin or center of consciousness and conse- 
quently the source of knowledge and power. As this power 
becomes manifest through expression it becomes the source 
of all real advantage. The thought or consciousness of the 
u I " becomes powerful when expressed with absolute free- 
dom. The pure tone is essential to the free expression of 
this representative sound. 

From the already existing demonstration of spirit in its 
instrument, the mind, and from the consequent consistent 
development of the understanding, spring greater possi- 
bilities of spiritual growth. Failure of development destroys 
not only the ability to recognize possibilities but the very 
belief in their existence. 

Power to recognize consistency of sentiment inspires grati- 
tude to the Divine power which bestowed it. 

Consciousness is stimulated to its utmost through reliance 
( upon the inner resources, for then the sentiments involved 
act with the greatest degree of consistency. The great 
always attain their eminence as a result of self-reliance and 
self-imposed effort. Whenever a definite need is felt or a 
definite object is desired it is always preferable to rely upon 
personal effort rather than upon the ability or good will of 
others. 

Consciousness is the reaction of energy experienced from 
the realization of fundamental principles. A fundamental 
principle is an eternal fact whose elements are beyond com- 
prehension, but the evidence of whose existence cannot be 



38 UNIVERSAL LAW 

evaded or denied without causing self-destruction. 

Consciousness is like a liquid clear as crystal but saturated 
with a pure solution of material elements. Affinity for these 
elements is gained through impressions resulting from the 
environment in which the consciousness is placed. The 
preponderance of any particular element is occasioned by 
an impression that some particular form is of greater value 
than another. 

Consciousness springs from the recognition of change, — 
notably of position. Position springs from a sense of pos- 
session, incorporation or organized interest. Interest in life 
is the result of love, but when limited to the love of the per- 
son or form it degenerates into disappointment and self- 
consciousness. 

Consciousness is the incorporation within the person of 
the knowledge and understanding that result from love of 
the superior qualities of form. 

Consciousness is increased by an understanding of the 
converse as well as the adverse application of rules. When 
we fail to see that a good rule works both ways it is because 
the correspondence is not realized. Thus a sin of omission 
is as criminal as a sin of commission, and although the pen- 
alty may be longer delayed, it is equally certain and severe. 

The perfect fulfilment of a long cherished ambition pro- 
duces fatal intoxication and encourages the presence of pre- 
ponderant elements which produce the consciousness of per- 
sonal power. The consciousness of personal power is a form 
of intemperance because it is impossible to make an honor- 
able investment of it where security is good. In conse- 
quence, one is subjected to personal imposition or evil, the 
cause of which it is impossible for him to discover except 
through non-resistance of the evil or banishment of the 






NATURAL FORMS 39 

consciousness of personal power through great humility. 

The person who is conscious of personal power, yet crafty 
enough to hide that he is conscious of it, has a power that 
is not only dangerous to his fellows, but certain to prove 
his own undoing. Fortunately, craftiness is stamped unmis- 
takably in his forehead as a warning to all who possess the 
sensibility to recognize it. 

Fear and honor are degrees of consciousness which admit 
of no gradation. An act is honorable or not honorable and 
admits no compromise. A person must either live up to his 
highest ideal or fail to be perfectly honorable; it is his fear 
or the inconsistency of his imagination which causes him to 
believe that absolute honor is impossible without death. 

The conduct of the worst criminal is often identical in ap- 
pearance with that of the greatest saint; it is the motive or 
heart that causes the difference between them. For this 
reason it is impossible to judge another until he is self-con- 
demned. It is impossible for one person to see much be- 
yond his own plane of demonstration. 

Self-Consciousness 8. 

As one becomes centered he gradually assumes the form 
that corresponds to the center of all things, necessarily ap- 
proximating the spirit and form of the Absolute. 

The radix never yields to impressions at variance with his 
convictions, and therefore may be trusted implicitly; but 
the within, when afforded unjust advantage by obedience, 
surrenders domination the moment the personal self may be 
trusted not to take undue advantage of its freedom from 
restraint. 

Conviction is not a reliable guide, being more or less the 



40 UNIVERSAL LAW 

slave of education, therefore the heart must be consulted as 
to the character of motives. 

Natural reflection arouses spontaneity, but the personal 
consciousness interferes with it. The personal conscious- 
ness is the outgrowth of mistakes made through belief in 
that which is not true. The external consciousness seeks to 
demonstrate power by first watching its effect upon others. 
No one is conscious of self when engaged in doing that 
which he feels to be right. 

The consciousness of personal perfection renders personal 
conduct intemperate. It is the beginning of vice and gravity. 
Because of the habit of gravity, knowledge concerning 
higher orders is confined to recognition of inability to come 
into relationship with them. 

Self -consciousness is a ridiculous or inverted relationship 
between the person and his environment. It permits him 
to be handled like a child and forced to respond to the sug- 
gestions of those who serve a lower purpose in life than 
himself. In this way lower organisms vampire or feed at the 
expense of higher organisms, the complacency of the latter 
causing them to look upon vital issues as mere accidents of 
no consequence. 

A self-conscious mind defeats itself because, failing to 
take interest in essentials, it is subjected to false impress- 
ions. Indifference is the death of consciousness and 
springs from the disappointment that follows mental dis- 
traction. A distracted mind submits to false impression 
because the attention is withdrawn from the vital signifi- 
cance attaching to forms, and attracted to consideration of 
the forms themselves; "He would fain have filled his belly 
with the husks that the swine did eat." Personality or the 
outward objective form of things can never satisfy either 



NATURAL FORMS 41 

the understanding or the soul's longing. 

The consciousness of personal superiority is vain because 
neither inspired from the radix within nor based upon public 
estimation. On the other hand, failure to hold the self in 
proper estimation results in failure to place a proper esti- 
mate upon relatives, namely, those who may be implicitly 
trusted. 

Conduct inspired by conscious personal motives causes 
not only a fear of exposure, but an unwillingness to face the 
consequences. The sight is accordingly blinded to issues 
and to the source of essential power. 

The consciousness of superiority or inferiority is the very 
acme of personality, inspiring a state of base reflection or 
hypercritical attention. The hypercritic recognizes incon- 
sistencies where they do not exist because personal con- 
sciousness blinds his sight to the converse evidence. Were 
he capable of realizing the meaning of this evidence, the 
absolute necessity of conduct otherwise inexplicable would 
be conclusively proven. 

The consciousness of personal excitement or depression 
of the spirits is an indication of submission to false impres- 
sions. "There is that maketh himself rich (with forms) yet 
hath nothing." 

When a master is inspired with a sense of personal 
authority, his radicals or associates are correspondingly im- 
pressed with the spirit of arrogance, self-righteousness or 
self-condemnation. Their self-reliance is ultimately de- 
stroyed. For this reason Jesus was obliged to remove his 
personal presence from his disciples. Self-righteousness is 
one form of the consciousness of personal power and indi- 
cates a weakness to which one is certain to yield when 
suitable temptation is presented. 



42 UNIVERSAL LAW 

The consciousness of personal power is expressed in some 
form of intemperance; and if the mind yields unnecessarily 
to its influence, the result is not only self-deception, but 
false impressions created upon the minds of others and 
reacting detrimentally on both. 

Principle 9. 

Every motive involves a principle. No one does wrong 
except for the purpose of gaining some real or fancied ad- 
vantage. In the heart there are untold depths to which the 
intellect is insensible. That which the intellect does rec- 
ognize in these depths appears to it to be a principle of life. 

A principle is a spiritual form, — a form too highly organ- 
ized to make a definite impression on the mind, unless its 
constituents are analyzed and explained in detail. A princi- 
ple is too refined and vague to cause positive inspiration or 
the consciousness of a justifiable motive for personal action. 

A principle can be recognized and realized only by the 
inner consciousness, and is therefore spiritual in its nature. 
A personal motive, so long as it is unconscious, is not at 
variance with principle, and is justifiable under a given set 
of circumstances. Motive and its justification are definite 
in character and therefore relate to form. 

People represent principles. Failure of one person to 
recognize principles in the conduct of another indicates 
either personal attraction or repulsion. The presence of the 
residual element or of corresponding spiritual development 
is a potent cause of attraction between individuals. The 
possessor of a particular line of development is also very 
attractive to one who aspires to the same development but 



NATURAL FORMS 43 

has not yet attained it. 

Either criticism or adoration of the person confuses the 
understanding and renders turbulent the consciousness of 
the Divine impulse. The inverted cloud the sensibilities 
by making use of their personal feelings for purposes of 
criticism and revenge rather than for the discovery of their 
own issues and the character of their preponderant elements. 
Yet to be without personal feelings is to be inhuman. 

Consciousness is a spontaneous power that becomes effect- 
ive in proportion as the law is obeyed. Spiritual conscious- 
ness draws conclusions only from what is thoroughly under- 
stood through the relationship and assimilation of things 
closest to the self, ignoring relationships which are not 
natural and established. 

People are never disturbed by trifles, nor are they in their 
hearts angry with other people. It is ignorance of the prin- 
ciple which the trifle represents that causes annoyance. It 
is impossible to be disturbed except by the presence of pre- 
ponderant elements or by the absence of a residual element. 

A true principle consists of converse and adverse or an- 
tagonistic forces in a state of unity. Feeling is the inspira- 
tional knowledge of true values, while insensibility is a loss 
of feeling. The appreciation of intrinsic values, when lost, 
may be regained by the voluntary endurance of adverse ex- 
perience, humiliation and despair. Such endurance permits 
rapid, educative reasoning and an understanding of the cor- 
respondence between the center and the circumference, be- 
tween the original and the particular or aggregate, and be- 
tween God and His Divine reflection in humanity. 

When language fails to convey principles naturally, it is 
necessary to present them indirectly by the support of some 
extraneous evidence. Those who see the evidence only and 



44 UNIVEESAL LAW 

are blind to the connection between it and the principle de- 
clare that the principle is non-existent; their minds, being 
unable to respond to natural suggestions, fail to grasp the 
correspondence. To read the book of nature one must learn 
her language, which consists of an absolute correspondence 
between evidence and principle. 

A principle is composed of qualities, applications or a 
system of basic terms. These do not appear as small or segre- 
gated principles, but as definite motives of personal action. 
The object of a system is to so arrange a series of evidence 
that the principle may be plainly indicated. 

Insensibility to a principle causes the evidence of its 
existence to appear identical with the methods employed by 
vicious and intemperate forces. On the other hand, undue 
definiteness of evidence in the presentation of a principle 
produces upon the mind of the recipient an impression of 
insufferable monotony, if not of unpardonable condescen- 
sion in assuming that he is ignorant of that which is self- 
evident. 

The principle involved in all natural exercises is extremely 
simple. In fact it is so simple as to possess the appearance 
of a mere point unworthy of the attention necessary to 
demonstrate the involved principle. Unless all the basic 
terms or factors comprising the principle of an exercise are 
comprehended, it will be practiced at a disadvantage or 
wholly without good result. 

Unless one possesses the power to go to extremes and still 
maintain honor, he is not in a position to discern principles 
or to gain real knowledge. 

The purpose of exercises is that they may be of assist- 
ance in the demonstration of principles; but when they are 
abused or practiced intemperately, the difficulty of demon- 



NATURAL FORMS 4£> 

st ration is increased. 

When a person has been blind to an important principle, 
but has finally been able to draw the natural conclusion from 
evidence presented, his inspiration concerning the truth 
results in and is a transcendent function. 

Every personal action which is evolved from a specific 
set of circumstances has its natural consequences, the ele- 
ments of which are involved in a principle. One necessarily 
jumps at conclusions when he enunciates any personal judg- 
ment before recognizing the universal principle. 

Artifice may bring quick results, since it deals with ap- 
pearances; but unless it supports a consistent motive the 
results are ultimately unsatisfactory. The result of obeying 
a justifiable motive always proves that a positive necessity 
exists for fulfilling the law when its mandates have been rec- 
ognized. 

The most severe penalty for wrong- doing is the realization 
of the nature of a delinquency and its relation to the princi- 
ple involved. A narrowing of the range of thought is indi- 
cated by degeneration or the lowering of the moral stand- 
ard. All criminals are specialists. The moral standard is^ 
raised by holding the self responsible for all adverse envir- 
onment and personally engaging in a cause that is at once 
common, necessary and unselfish. 

The folly of looking at the adverse other than as a matter 
of honor is evident from the fact that nothing can appear 
adverse when viewed from an upright position except when 
it is an example of certain presentations of a principle. It 
is blindness to the principle that causes the appearance of 
adversity. 

General rules apply to general purposes; but the person 
who obeys a general rule for the purpose of selfish advantage 



±6 UNIVERSAL LAW 

will be continually disappointed until he learns to resign so 
inconsistent a motive. He will, in fact, before entitled to 
spiritual assistance, be obliged to exhibit the tokens of ap- 
preciation, which consist of working voluntarily at great, 
disadvantage and of willingness to persevere after the cour- 
age is exhausted. 

Through devotion of the attention, interest grows into love. 
So long as the actions are prompted by a spirit of love, and 
the mind remains unconscious of any personal motive, the 
personality is inspired by a consistent principle. It is the 
business of the personality to work out this principle to an 
understanding, the result proving conclusively that obedi- 
ence to it was the direct inspiration of God. and that it is 
the real secret of happiness. 



Sensibility 10. 

S visibility is the sense of appreciation. It is also the 

power of spirit to take all things into consideration in the 
dispensation of justice, and to discover the relative value of 
a series of particulars before arriving at a definite conclu- 
sion or pronouncing decisive judgment. 

The degree of sensibility possessed may be estimated by 
the strength and depth of feeling it inspires toward univer- 
sal humanity. Hardness of heart is an insensibility that 
results from lack of responsive and natural expression. 

Sensibility inspires an impartial appreciation of forms and 
a direct recognition of natural values. It is an incorpora- 
tion of ideas made possible by a wide appreciation of forms 
external to the self. The appreciation of forms may 
aroused by the voluntary repetition of certain mechanical 
actions. Sentiments are quickly aroused by reflection. 



NATURAL FOBMS ±7 

All things are presented to the sensibilities according to 
their real value when divested of personal estimate. When 
regarded from a universal standpoint, self is found at the 
center of all things: i% But now we see through a glass (eye) 
darkly." 

Sensibility recognizes and appropriates the element most 
necessary to maintain its consistency and to supply the 
essential of the vital issue. As the reward of sensibility 
and originality, all nature seems to conspire in supplying 
these essential elements. The existence of spirit or the es- 
sential element could not be suspected did not environment 
give positive evidence of its being. 

Evidence of the existence of essentials is never wanting: 
it is the lack of sensibility to recognize them when pre- 
sented that establishes an issue. Sensibility is derived from 
freedom of mental conceptions. The consciousness of 
spiritual possession is facilitated by consistent reflection 
and radiant spontaneity. 

Sensibility is gained by an unwillingness to harbor any 
motive so long as it is exclusive or personal in character 
Thus, one should not eat merely that he may live for pur- 
poses of self-indulgence, nor should he eat at all until he 
discovers that it is necessary for the carrying out of his con- 
sistent responsibilities. When this principle is adopted in 
regard to all personal motives, man will be placed in his 
proper [upright) position in the domain of nature. 

When the non-resistance of personal evil appears to be an 
impossibility, or when the attention cannot be turned away 
from personal disturbance, the attention may be used in 
arousing new sentiments, and in the adjustment of the self 
to conditions which appear adverse, but which really tend 
toward greater equilibrium and increased sensibility. 



48 UNIVERSAL LAW 

When people are wholly insensible to impressions along 
any particular line, their incredulity concerning the possi- 
bilities of truth along that line is so perfect that they will 
deny them no matter how complete the supporting evidence 
may be. It will require a corresponding degree of intemper- 
ance before they can reach the smallest degree of equilib- 
rium. 

In dealing with universal laws the mind shows its insensi- 
bility by seeking impossible exceptions. The obstacles which 
one person considers adverse are the very means by which 
another succeeds, since the exercise of the will in overcom- 
ing difficulties is the very law of success. 

The appreciation of valuable forms results in valuable in- 
formation, and this, when perfectly consistent and organized, 
produces a comprehension of law. Consciousness appreci- 
ates the adverse as well as the converse and is able to see the 
essentials of a form as well as its position relative to the 
centre. 

An unnatural impression arouses a sense of position. The 
sense of position is a small function supporting the sense of 
possession. 

The mind should be able to adjust itself to seemingly 
adverse conditions which, nevertheless, hold great ultimate 
advantages. Inability to adjust the self to the environment 
results in discouragement and in despair of further attain- 
ment. 

Not until the sensible are compelled to face adversity is 
their attention forced to the consideration of important 
issues to the exclusion of all else. The difference between 
the true and the false is then presented to the consciousness 
so unmistakably that there no longer remains room for sub- 
terfuge or dissimulation. 



NATURAL FORMS 49 

SENTIMENT. 
IV. 

Sentiment 11. 

Sentiment is the most simple and definite of mental opera- 
tions. It is the consciousness of a particular feeling, and 
springs from the inspiration of a fundamental principle or 
the realization of an essential. Realization is the result of 
familiarity with those basic terms which support principles 
and vital issues. Sentiment is the essential that reinforces 
the residual element through transmutation, refinement and 
organization of the preponderant or base elements. 

Sentiment is the inspiration of perfect freedom and the 
conviction of the Divine right to function and suitably ex- 
press truth regardless of adverse pressure. Free expression 
of the base is vicious, therefore true sentiment arises from 
and is the free expression of the best and highest of which 
man is capable. 

Self-reliance without arrogance exercises the sentimental 
faculties and is the true source of realization, recuperation 
and power. The sentiments are the essentials of nature 
but they will not respond in the presence of self -conscious- 
ness, or so long as the brutal faculties assume responsibility 
and domination. 

Sentiments are but lofty embryonic traits of character 
that remain unrecognized until compelled by circumstances 
to prove their existence and power of service. 

The exercise of self-reliance subjects the sentimental fac- 
ulties to a test of their quality in which they are never 
found wanting. When the habit of relying upon them is 
formed, they invariably prove adequate to any emergency 

4 



50 UNIVERSAL LAW 

and in time of danger or common necessity, they are the 
faculties that can be relied upon to supply important essen- 
tials and relieve the mind from fear. 

The more one relies upon himself in good faith (in the 
support of a worthy purpose) the more he discovers his own 
reliability. But if through lack of self-reliance he fail to 
discover the possibilities of success, the accomplishment of 
particular enterprises seems impossible. This is the result 
of failure of the understanding as well as lack of self-reli- 
ance, for were the sight clear successful effort would be easy. 

Nothing so arouses the sentiments to action or so in- 
creases the spiritual consciousness as consistent responsi- 
bility. When personal sentiment attempts that which is im- 
possible without assistance from a higher power, faith in 
the personal self becomes exaggerated until it develops 
into vanity and conceit. So long as sentiment remains im- 
personal, its action is confined to the plastic sphere of 
consciousness and is the response to a motive correspond- 
ing with natural conditions. 

Sentiment is born from, and corresponds to, the better in- 
fluences of external conditions. Personal sentiments, when 
expressed individually or without reference to other senti- 
ments, are apt to be weak; but when many sentiments 
manifest as a unit quality, they are strong in important is- 
sues. When^in any difficulty the sentimental faculties should 
be consulted, and according to the degree of their responsi- 
bility, is the plasticity or adaptability of the mind to adverse 
conditions increased. 

The sentimental faculties are not appreciated until their 
assistance is made necessary by adversity. Thus waning 
sight may be restored by the voluntary exercise of the visual 
carulties under adverse conditions, providing no strain of 



NATURAL FORMS 51 

effort be used. 

Any weakened faculty may be aroused to action by com- 
pelling it to work at a disadvantage. The incentive to so 
compel it is born of an aspiration to fulfil some purpose un- 
attainable unless that particular faculty can be made to per- 
form its legitimate use. 

Sentiment inspires the use of special functions to stimu- 
late and supplement natural function when dormant or ab- 
sent. Sentiment gives birth to hope through the recognition 
that greater values than have been deemed possible can be 
attained. True sentiment creates an immediate response in 
the form of personal effort, otherwise it is visionary, vague 
and false. 

Sentiment is both the cause and the effect of the assump- 
tion of its responsibility by a latent or undeveloped faculty 
which has been regenerated in order that it may assist func- 
tion to maintain the general welfare of the system. 

Sentiment is active in proportion to the degree of its de- 
velopment. After reaching the stage of passivity it becomes 
over-ripe, goes to seed, and is termed complacency or self- 
righteousness. 

Failure to express the tender sentiments freely is a species 
of self-condemnation by which the self is condemned to 
undergo experiences more adverse than can be voluntarily 
faced. Self-condemnation betokens irresponsibility. 

The greater the confidence reposed in a trustworthy per- 
son, the greater will be his reliability, owing to the fact that 
his sentimental faculties are receiving constant stimulation. 

"Like attracts like" — thus the magnetic attraction existing 
between those who possess corresponding qualities of senti- 
ment is productive of the keenest joy of understanding. 
Unlikeness arises from inability to recognize similarity of 



52 UNIVERSAL LAW 

incentive, such recognition being difficult owing to expres- 
sions of like forces being always diverse. 

Through maintaining a sentimental attitude one seeks to 
please others, thereby relying upon tender faculties and 
awakening sympathy, the advantage of which could not 
otherwise have been recognized. 

Sympathy is a degree of understanding or a recognition of 
personal equality which results from similarity of experi- 
ence. Nothing can be truly known or realized except 
through an understanding of its origin, influence and effect. 
Sympathy, therefore, is an indication of absolute knowledge 
according to the degree or scope of the understanding, 
whether universal or personal. 

Love will not be discredited even though through excess 
of sacrifice and long delay of personal returns its judgment 
may seem to be inconsistent and adverse to its best inter- 
ests. Love will not invest itself except in vital issues; there- 
fore, where investment has once been made, it will not per- 
mit the intrusion of any disturbing element such as doubt 
or unbelief. Owing to the strength of its faith, the power 
of love is unlimited, even though every other virtue fail. 

Virtue recognizes the sentiment of equality among mem- 
bers of the same order so long as they remain in good stand- 
ing. Sentiment does not seek evidences of untrustworthi- 
ness, but nevertheless does not remain obstinately blind to 
them when presented as an issue which cannot be honorably 
ignored. 

A complacent person is one whose self-satisfaction is so 
great that its effects extend even to his environment. 
Sentiment is often confused with complacency. Sentiment 
is not the result of opinion, which may be prejudiced, but is 
a product of the feeling which inspires confidence in an- 



NATURAL FORKS 53 

other. Sentiment cannot exist until confidence has been so 
placed, neither will it permit confidence to be destroyed af- 
ter faith has once been invested. 

One may, as a rule, live an exemplary life, yet err under a 
particular set of circumstances. But if he is thus uncon- 
scious of the personal motive actuating his conduct, he 
should not be condemned. When his sensibilities have been 
awakened, he will condemn himself. Thus human judg- 
ment, while not ignored, remains subordinate to the regula- 
tion of the principles of mastery. 

Since function is based upon sentiment, one should seek 
to comprehend the meaning of apparent inconsistencies 
rather than increase adverse conditions by railing at them. 
Sentiment seeks to recognize the similarity existing in the 
mental attitudes of those who appear to be antagonistic. 

Sentiment seeks to discover the correspondence between 
the higher and the lower nature, the inner and the outer 
man. It is impossible to discover this correspondence unless 
the attention be directed first to the qualities of the higher 
self, since only by so doing can natural deductions be made. 

Joy is an essential sentiment of the will necessary to over- 
come resistance or adversity. 

Through sentiment we recognize the truths taught by 
Moses and the Prophets. If we do not possess sufficient 
sentiment to accept simple truths, greater truths are neces- 
sarily beyond our comprehension. 

Perseverance may be classed as sentiment when em- 
ployed in completing that which has been begun in good 
faith. When exercised in obedience to principle, its influ- 
ence creates a better understanding of the self. Persever- 
ance is a virtue when exercised in the teeth of adverse cir- 
cumstances, but w T hen employed in the wrong direction it 



54 t UNIVERSAL LAW 

becomes a vice. 

An understanding of correspondence confines the desire 
of knowledge to issues that are most in need of establish- 
ment and therefore most vital. 

Issues are the channels through which correspondences 
are discovered in the easiest and most suitable manner. 
Sentiment is an effort of the Divine to manifest itself in the 
personality. Through sentiment, the best within is corre- 
sponded naturally to the best without and the self adapted 
to meet the form of environment most suited for its devel- 
opment. Through sentiment the spirit is enabled to learn 
the ultimate purpose of the conditions by which it is sur- 
rounded and in which it finds itself necessarily interested. 

That which the master has failed to develop within him- 
self through fear to rely upon his sentiments, is supplied to 
him by his pupils in the form of advice that conflicts with 
his personal opinion. 

The maintenance of a sentimental attitude toward another 
includes refusal to notice any adverse condition until the 
sense of honor will no longer permit the strain. The pres- 
ence of an issue then becomes so evident that it cannot be 
further ignored. A sentimental attitude is one that seeks 
to discover the consistency of one particular by holding 
fast to such kindred particulars as have proven themselves 
consistent. 

Greater possibilities of spiritual growth spring from the 
already existing demonstrations of spirit in its instrument, 
the mind, and the consequent consistent development of the 
understanding. Failure of development destroys even the 
ability to recognize possibilities and consequently the belief 
in their existence. 

Power to recognize consistency of sentiment inspires 



NATURAL FORMS 55 

gratitude to the Divine power which bestowed it. 

Sentiment corresponds to the essential value of a small 
particular because inspired by its truth. By contrast with 
superior intelligence high sentiments are inspired and nat- 
ural expression refined and extended. 

Through control o the baser nature a greater freedom of 
expression of the sentiments is facilitated, because the neces- 
sity for protection from base inconsistencies does not exist. 

All sentiments are born from the necessity for greater 
consistency, the reflex of which is happiness. Happiness is 
destroyed by undue resistance to evil from without, because 
the latter indicates inconsistency or the illegitimate presence 
of base elements. 

Organization 12. 

"Subjective" is a term whose meaning embraces all that 
relates to self, the inner consciousness being the point of 
emanation. 

A point has neither beginning nor ending except as the in- 
dividual awakens more or less to an appreciation of its 
value. The value of a point is relative — its importance vary- 
ing according as the person or his spiritual relatives is re- 
lated to it by direction of attention. The true value of a 
point lies in its support of unity and consequently in its 
complete comprehension and unfoldment by unity or, more 
correctly, bi-unity. 

Spirit consists of an organic unity, each organism in the 
unity being related to every other, and incapable of iso- 
lation because the feeling of contact between them cannot 
be broken. Spirit is permanent and unchangeable, repre- 
sented, protected and supported by matter rather than differ- 
entiated or moulded by it. 



56 UNIVERSAL LAW 

u First" refers to original type. Originality, type or stan- 
dard is developed according to the degree to which an in- 
terior idea is realized. In its relation to time and space, the 
idea of beginning is based upon a series of terms and con- 
trasts which indicate the relationship between spirit and its 
various forms of manifestation in matter. Spirit and mat- 
ter are interdependent, neither being capable of existence 
without the other. 

The spirit of an issue is contained in the purpose for 
which a body is held together in organization. The form of 
an issue is that member of a body who represents either the 
individual issues of all the members or their unit failure to 
serve the purpose for which the organization exists. 

In the highest organization each part is the equal comple- 
ment of all the other parts. 

Relationship is established by similarity of constitution 
and construction. The support of the constitution is the 
purpose for which numbers conspire, therefore a constitution 
so supported is enabled to defy the laws of any specific order 
to which one of its supporting units may belong. Numbers 
without unity of purpose are mischievous. 

The relation of a unit to an order depends upon the con- 
struction of the unit and the constitution of the order. 
Consistency is the organic action of a great unity inspired 
with a definite purpose. Happiness is the natural effect of 
coinciding harmoniously with such purpose. 

Consistency, like all transcendent qualities, is impossible 
of realization until demonstrated. Impressions made by 
Universal Laws are necessarily adverse because their reflec- 
tion is base until they have been personally applied, when 
that which appeared extremely complicated is reduced to 
simplicity. 



NATURAL FORMS T)7 

The degree to which a truth is accepted is proven by 
the degree to which it is put to practical demonstration. 
Definiteness of purpose is the result of co-operation and 
concerted action, and also includes protection from the 
invasion of adverse forces and an avoidance of intemper- 
ance and specialization. 

Nothing so engrosses the attention as the free expression 
of a definite purpose. The narrow mind conceives the unit 
culmination of its own experiences to be an absolute stand- 
ard of right and wrong. The broader mind is willing to ac- 
cept the Universal Law based upon the unit culmination of 
the experiences common to the people of all ages. 

An organized form enlarges itself until it has attained its 
specific limit of size. It then divides into two factions, 
which in turn repeat the same process according to the 
standard of the organization. 

Joy depends upon the unanimity of feeling of the members 
within an organization, which enables them to remain undis- 
turbed by adverse external forces. 

All happiness is reflex in character and it is impossible 
therefore to be conscious of its origin. The attention of one 
person is attracted to another by the evident existence of an 
issue, or by expressions that indicate a ground of common 
understanding. 

The above or interior is dependent upon the lower or ma- 
terial plane for demonstration, the latter fertilizing, feeding 
and divulging the superior or spiritual. 

The extent to which one animal becomes the prey of 
another, or one individual serves another on a higher plane, 
determines the quality of his organization or the degree of 
his approach to perfection. 



58 UNIVERSAL LAW 

Residual Element 13. 

"Residual Element" is a definite term employed to indi- 
cate perfect spiritual and material organization, through 
which the two natures work in perfect harmony, the higher 
in consistent control of the lower. A residual element is 
highly organized solution or essence of refined material 
which remains clear and free from impression after the 
preponderant elements have been pushed toward the cir- 
cumferance of a cell through lack of affinity for the center. 

A residual is the homogeneous element remaining in an 
organization after the heterogeneous factors have expended 
their activity, its purpose being to inspire unit or consistent 
action. Residual is called "acquired or conserved force" in 
statics. 

The residual element is increased through refinement, de- 
velopment of the organization and mastery of intrinsic val- 
ues. The presence of a residual element causes suscepti- 
bility to the functional impulse and also gives the power of 
expressing it with sufficient intensity to demonstrate its 
consistency. The presence of the functional impulse also 
relates the personality to a plane of higher action and 
greater magnitude. 

The presence of the residual element renders a consistent 
understanding possible, and this implies an absence of pre- 
ponderant elements. The apprentice seeks to discover the 
intrinsic value of experiences which are of necessity dis- 
turbing in character, in order that he may recognize the 
presence of preponderant elements and convert them into 
food for reflection and means of understanding. 

Through the non-resistance of personal evil, the base or 
preponderant elements are refined into residual elements. 



NATURAL FORMS 59 

External obstacles are but reflections of an internal in- 
consistency to which one is wilfully blind through fear that 
the truth may be true, and that he will thus be compelled to 
discard some prejudice that is the real cause of self-destruc- 
tion. 

Every person acts through the inspiration of his genius 
when he freely expresses at all times the best of which he is 
capable, for function is the expression of the higher and the 
restraint of the lower nature. Genius confines the attention 
wholly to essentials, therefore its labor never fails of ulti- 
mate advantage to humanity. 

Function inspires one to remain true to the impulses 
of his genius, transmuting personal qualities into residual 
elements and permitting an expression of genius in organ- 
ized individuality. Genius manifests that quality of spirit 
most essential to the welfare of the greatest number. People 
do not become original or self-reliant until they relinquish 
the idea of external dependence. 

Perfect resignation to the will of God in the presence of 
great adversity is a process of transmuting base or pre- 
ponderant elements into residual elements. Through the 
removal of the base element, the eyes are opened to the real 
cause and necessity for conditions which would otherwise 
appear unjust. Until the eyes are thus opened the cause of 
countless repetitions of such experiences is not removed. 

The advantage derived from all severe ordeals or disturb- 
ances is the power to transmute the base into the superior or 
spiritual nature. 

When a physical organization has reached the point of per- 
fection, it is already touched with the finger of death be- 
cause it no longer conforms to the unit standard of the Uni- 
versal Body. It is no longer willing to offer up its best as a 



60 UNIVERSAL LAW 

residual element in support of the purpose for which the 
body exists, and its failure to do so is an indication that it is 
no longer worthy of receiving aid from that body. Its life is 
thus at an end in that organization, as is that of all people 
who fail to conform to the common and universal standard- 
Correspondence 14. 

Perfect recognition of a spiritual analogy requires thor- 
ough knowledge of its correspondence upon the physical 
plane and perfect familiarity with the details of its con- 
struction. 

An intelligent conception of a Universal law may be ap- 
parently perfect, yet the physical sight be undeveloped 
through failure of demonstration. The correspondence be- 
tween the higher and the lower cannot be comprehended by 
a consciousness developed solely upon the lower or intel- 
lectual plane. 

The plane of our own development is the basis of our 
reflection, and for that reason we cannot see very far beyond 
it. The relationship existing between two kindred propo- 
sitions cannot be realized until they correspond to some 
personal experience. 

The same law of development from lower to higher planes 
is operative in all spheres because energy expresses itself 
according to laws which are fixed and invariable under cor- 
responding conditions. Development is evolutionary, that is, 
an unfoldment of consistent possibilities by means of nat- 
ural expression. Evolutionary law, however, applies only to 
special functions which develop as they become segregated 
from the true source of their existence, namely, universal 
function. 

The functional impulse is inspired by natural changes in 



NATURAL FORMS 61 

the environment, and it is therefore an inversion to make a 
change of environment until such change is inspired by the 
functional impulse. This is a law to disobey which insures 
destruction of the personal judgment, it becoming preju- 
diced and incapable of correct decision. " I see men's 
judgments are a parcel of their fortunes; and things out- 
ward do draw the inward quality after them, to suffer all 
alike." 

Resignation to Universal Laws is difficult unless gained 
through a thorough understanding and familiarity with 
their workings and correspondences; but when once at- 
tained, the residual or best material of the organism is de- 
voted to the Universal good, and the possessor placed in a 
position best calculated to fulfil the Universal purpose ; and 
because of this natural and harmonious relationship, he is 
provided by nature with means for the best expression of his 
genius. 

To understand nature is to recognize the similarity that 
exists in her methods of manifesting forms. The study of 
mathematics exercises the baser faculties of abstraction, 
such as order and arrangement, but fails to arouse senti- 
ments which are indispensable in making one a master in 
the realm of his genius. Symbols exist as a means of arous- 
ing these sentiments and also that through their use a clear 
grasp of facts may be gained. 

Before it is possible to unite or relate forms naturally, 
there must be a unit standard or type to which they can 
conform in a common likeness. Law assigns no limit to 
life. The least differentiated and the humblest live the 
longest because of their plasticity, adaptability to environ- 
ment and synthetical character of type. 

The highest power of expression lies in analogy and cor- 



62 UNIVERSAL LAW 

respondence, but when these appear too paradoxical, expres- 
sion, to be consistent, must be confined to pure feelings and 
lofty sentiments which have been subjected to personal dem- 
onstration in order to prove their truth. Every idea con- 
ceivable to the human mind has its definite form in some 
external correspondence. The entire plan of creation, 
stamped in no uncertain mould upon the face of nature, is 
revealed through an understanding of analogy. In six days 
the work of creation was finished. 

The inverted find difficulty in applying general rules be- 
cause inversion places them in a position adverse to the 
attainment of immediate results. Those who submit to 
criminal imposition good-naturedly are forced to be guilty of 
criminal imposition upon others before they are in a posi- 
tion to take advantage of general rules. 

In order to justify themselves for non-conformity to gen- 
eral rules, the inverted seek base reflections, that is, they 
seek special cases where general rules will not apply or bring 
immediate results except under the skilful hands of a 
master. 

When spirit is turned toward spirit, it is able to maintain a 
sentimental attitude in which the equality of one to the 
other is manifest. 

As sensibility increases, the evidence of any inequality 
between the within and the without, that is, the power of 
the interior impulse to govern exterior conduct, becomes 
so clear that no indecision as to right or wrong is possi- 
ble. 

The quality of plasticity relates the lower planes to those 
of greater magnitude, because through the influence of 
plasticity extremes meet. A plastic mind is so moulded and 
shaped by the spirit that it becomes the best means o 



NATURAL FORMS 63 

pression to the spirit; while matter limits the manifestation 
of spirit according to its own consistency. Mind and matter 
are interdependent, causing a coherency which relates nat- 
ural means to given ends. 

When focalizing upon a vital issue, the spirit is compelled 
to make a compromise with the apparently adverse, in the 
same way that a master is obliged to compromise with his 
pupils. Compromise is necessary in order that the issue 
may be reduced to its elementary qualities, and that a back- 
ground of resistance may be formed for reflection and the 
recognition of correspondences. 

Through voluntary identification with adverse personality, 
the spirit makes a compromise beneficial to both. But when 
the spiritual consciousness is unconsciously externalized, the 
spirit is lost in personality, not as a means of compromise, 
but in involuntary identification. In this way the spirit is 
blinded to its true power and the restoration of its true 
position is made necessary. This is accomplished either 
through death of form, voluntary facing of adversity or con- 
finement of the attention to vital issues. 

As the difiicnlty within a person develops, he is able to rec- 
ognize its correspondence outside himself in the form of 
adverse environment. 

When the relationship existing between the inner con- 
sciousness and its corresponding environment is false or 
inharmonious, an incentive is created for incoherency of 
thought or reflection. A natural view of real conditions is 
beautiful and in the light of right comprehension all false 
conditions appear ridiculous and inconsequent. 

The extremes of sensibility and insensibility are separated 
by a gulf of misunderstanding so great that it cannot be 
bridged except by an understanding of its origin. An at- 



64 UNIVERSAL LAWS 

tempt to bridge this gulf compels a compromise between 
master and pupil. When the pupil fails either to become 
familiar with or to demonstrate the principles taught by 
the master, the relationship between them becomes one- 
sided. Compromise is destroyed, since it is a poor rule that 
works only one way. 

An irritable temper is disturbed by the form of resistance, 
while keen sensibility appreciates the inner meaning of op- 
posing force. Thus outward observation confines the atten- 
tion to appearances, while sensibility appreciates the finer 
and more interior qualities. 

Demonstration is the vital issue of spiritual function, 
therefore the form best adapted as an instrument of func- 
tion must be highly organized. The attraction of spirit for 
organized form is positive affinity. The attraction of organ- 
ized form for spirit is negative affinity. An affinity for the 
essential most necessary to self-preservation is a concomitant 
of spiritual function and common to every form of demon- 
stration. Demonstration is only possible through an equilib- 
rium of the positive and negative forces by which the issue 
or form of compromise is created. 

One pole is powerless to act without the other because 
they are co-ordinate and co-respondent. Positive force is a 
comparative term which indicates focusing power. Negative 
force is more radiant than positive and therefore requires 
a more sustained quality of power to maintain it. When the 
understanding is forced to recognize the existence of an 
issue, it becomes necessary to focus the attention upon it to 
the exclusion of all else in order that the secret of its power 
may be discovered. 



NATURAL FORMS 65 

CONCENTRATION 
V. 

Concentration. 15 

As one approaches the center through concentration, that 
which has previously appeared mysterious or valueless to 
the material sense is resolved into its original elements, re- 
appearing in the form of a fable whose moral can be applied 
to the advantage of the individual. Thus the accomplish- 
ment of the apparently impossible is rendered natural and 
simple. 

Concentration is an effort to banish from the attention all 
irrelevant particulars whicl^ have no special bearing on the 
subject under consideration. This is necessary in order 
that the evidence or basic terms of the principle involved 
may stand out so clearly that all hidden difficulties may be 
revealed, comprehended and mastered. 

Until a sense of consistent responsibility has been inspired, 
the advantages arising from concentration are compara- 
tively slight or delayed. A sense of responsibility is inspired 
through the realization of essential values. Function 
separates good from evil by the process of concentration, 
which does not permit the formation of any opinion as to 
what is good or bad, but accepts as good that which forcibly 
attracts the attention. 

By "good" is meant the inevitable, which may present an 
adverse appearance, but is in reality for the highest welfare 
of the soul, since it indicates the location of the real issue. 

To form any opinion as to what is good or bad, except 
when it becomes a matter of honor to do so, is to eat of the 
tree of knowledge of good and evil, and is the cause of 

5 



66 UNIVERSAL LAW 

degeneration. 

The heart abhors a vacuum, in this respect as in others 
finding its perfect correspondence in all nature. Into the 
emptiness of the heart the spirit would pour love did not the 
mind prevent by presenting to the heart every imaginable 
adverse aspect of its loneliness. The spirit comes to the as- 
sistance of all who are deserted and in real distress. Where 
all is lacking and nothing will satisfy short of the ful- 
ness of Divine love, the spirit gives its best inspirations. 

The intuition of truth is usually clearer in the simple 
mind than in the more learned, because the simple mind is 
more accustomed to suspense. Agony is caused by the dis- 
appearance of certainty and definiteness. God is always 
present in misfortune, but those who escape fear and anxie- 
ty cannot find Him there. 

Grief is an involuntary confinement of the attention to 
the failures of the heart, which are the issues of life. 

Each person must himself let the light into his own soul, 
and this is begun by avoiding prejudice. Prejudice is a 
dislike for the whole or mass because some part is not ap- 
preciated. It is a disregard of intrinsic values. 

Danger lies in awakening the psychic faculties beyond the 
state where the moral nature is able to maintain control. 
The. personality inspired by occultism imagines himself the 
equal of the denizens of higher spheres or even the vice- 
gerent of God upon earth. 

God undoubtedly manifests Himself through the person- 
ality at stated periods in the world's development, but such 
manifestation is not made by means of 'occultism. The con- 
sciousness of personal power is one of the most fatal obsta- 
cles to natural unfoldment. 

The more one can maintain the material consciousness of 



NATURAL FORMS 67 

all his faculties, the more spontaneous his inspiration and 
the keener his internal perception of its true source. 

Great effort to expand the soul results in chemicalization. 
Chemicalization presents the external appearance of disease, 
but its final effect is the development of the higher faculties, 
which does away with the necessity for disease. Disease 
is an effort of nature to call the attention to important 
issues which have been overlooked. 

The effort to remain undisturbed, regardless of the issue, 
under conditions naturally exciting or depressing, is a form 
of concentration unconsciously adopted by the proud or com- 
placent. It is the result of a secret hope that the eyes will 
be opened to the issue involuntarily, that is, without ex- 
ercise of will or merit. 

Pride seeks to discover the issue, not for the purpose of 
its resolution, but to evade difficulty. This causes a feeling 
of depression, isolation and unhappiness. It is an inversion 
to seek approbation from without when it is withheld from 
within. 

The sight is usually blinded to the issue, which is 
represented merely by adverse conditions. 

Virginity of mind is attained through concentration, which 
purifies and renders the mind a fit temple for the invest- 
ment of spirit. 

Those who concentrate in good faith, seeking the truth for 
truth's sake, gain marvelous results. Of these they find 
themselves suddenly deprived, if special results which 
they consider necessary for personal advantage are 
sought. 

Absent-mindedness or the surrender of the attention to 
idle fancy should not be confused with the absorption of 
the mind in legitimate occupation. The advantage of vir- 



68 UNIVEESAL LAW 

tue is that by its means the attention may be turned from 
external impressions and voluntarily confined upon issues 
or essentials. Thus the virtue of patience consists in avoid- 
ing imposition while under trying circumstances, otherwise 
the consciousness of patience would convert it into vicious 
complacency. 

Indifference to the causes, forces and truths of existence 
results in an inappreciation of life and submission to the 
danger of death. At the approach of death the attention is 
attracted to blessings which have been overlooked, but 
which are then recognized as having been of the greatest 
value — in fact, the very essentials through which the 
vital issues might have been satisfied. 

Although the idea may be vaguely grasped, it is impossible 
to comprehend the true meaning of concentration except 
through the experience and demonstration of its gradually 
revealed truths. Neither is it a matter of impartation save 
in so far as superficial directions may suffice to indicate 
the right method of procedure. 

The idea of concentration must be experienced through 
demonstration. The mind should be held quiet while the 
attention is drawn inside the thought sphere. If it were 
possible for a living object to remain motionless in calm 
water, no ripples or waves of disturbance would be created 
by its presence. Thoughts are the waves of disturbance 
which destroy the power of calm reflection. 

It is a false conception that waves of disturbing thoughts 
when once conceived can be quieted by any positive action 
and made to express themselves in reflection. Focalization 
is a form of intensity in which the mind is not held but 
rather guided. 

The only difference between a spirit, a mortal or an ele- 



NATURAL FORMS 69 

mental consists in the power of consistent demonstration. 
Therefore, one plane of action should not be confused with 
another except for the purpose of demonstrating the truth 
of eternal principles. Mediumship develops the negative 
side of character, opening the door to both good and bad 
influences through confusion of the various planes of action. 
Concentration develops the negative side also, but only 
until it legitimately counterbalances the positive and 
restores equilibrium. Focalization develops the positive 
qualities necessary to maintain honor in external relation- 
ships on the material plane. 

Unrestrained thought tends to make for itself narrow 
special channels or ruts, but soon or later its attention is in- 
voluntarily arrested by the mental obstacles which present 
themselves for analysis and require focalization in order to 
dissipate them. 

To revel in thoughts regardless of their value or power of 
demonstration is a form of self-indulgence. The necessity 
for concentration results from failure to confine the atten- 
tion to the demonstration of principles and to become 
familiar with their basic terms. 

The greater the knowledge, the more useless when it 
departs from consistency. To possess knowledge that can- 
not be made use of or practically demonstrated is a con- 
fession of inconsistency. "Though I possess all knowledge 
and have not charity (consistent understanding) it profiteth 
me nothing." 

Thought has the power either to create or to cure disease, 
according as it is consistent or inconsistent. Therefore, 
an inconsistent thought in process of creating disease 
can be diverted at the fountain-head and its direction so 
changed by the introduction of a consistent element as to 



70 UNIVEKSAL LAW 

rapidly care adverse physical effect. Thought creates 
disease and therefore has power when consistently directed 
to destroy or neutralize the effect of its creation. Before 
the latter power is developed, disease may be cured rapidly 
by diverting at its fountain-head that direction of thought 
which by its inconsistency causes disease. 

Directions for Concentrating. 

Enter the closet and close the door. Exclude light, sound, 
air and every other form of intrusion, no matter how wel- 
come. Should the thought of some neglected responsibility 
intrude, it is a consolation to know that in direct proportion 
to the urgency of consistent responsibilities, to the relent- 
less pressure of the times and the distress of circum- 
stances, will the benefits of concentration be certain. 

One of the principle objectives toward which the person 
who first attempts to concentrate must strive is to maintain 
as long as possible the border land between sleep and 
waking. On the one hand, he must not give way to imagi- 
nation or day dreaming, while on the other he must not 
wholly lose the consciousness of time. 

Avoid focalization. Focalization centers the attention 
upon some particular thought or idea in the hope that the 
special centering of the attention will succeed where that 
which is general or abstract fails. Absolute concentration 
permits the presentation to the consciousness of the right 
form of focalization — upon which the solution of the vital 
issue depends. 

Avoid effort. Effort indicates misunderstanding. Con- 
centration becomes false and dangerous when effort is em- 
ployed, for true concentration is the absence of effort and 
succeeds where effort fails. Exerting effort to become effort- 
less is the method usually adopted by the personal will to 



NATURAL FORMS 71 

prove its inconsistency. 

Avoid radical changes. Radical changes other than those 
of positive necessity are extravagant and the seeming ad- 
vantages short-lived. When a change of heart is radical, 
the environment will change in a radical manner to corre- 
spond, the benefit derived being permanent and advan- 
tageous to all concerned. 

Avoid thought. To be quiet is to be powerful. "The Son 
of Man cometh at an hour when ye think not." That 
which is commonly considered to be thought is a leakage 
of power, the failure of reflection. 

Avoid anxiety. Avoid all form of expectation. To expect 
unmerited results results in merited disappointment. 
Those without real cause for hope expect the greatest re- 
wards and grow easily discouraged when denied. 

Avoid sleep. An effort to concentrate will cause a desire 
to sleep that overpowers all but the most faithful. "And 
when he returned, he found them asleep again, for their 
eyes were heavy." Sleep is one of the many sirens guard- 
ing the attainment of successful concentration. 

Avoid questions. Of countless channels of information, 
one, namely, the spiritual, is of more value than all the rest 
combined. This is the true direction of least resistance, 
operating both within and without and answering all ques- 
tions according to their importance. The attention is 
easily distracted from this direction by all forms of mental 
query or hope of reward assumed to be merited. 

Stand erect. If standing erect causes effort, sit erect till 
a loss of consciousness betrays indulgence. Rectitude of 
mind is facilitated by habits naturally indicative of health. 
If one be overpowered by sleep while endeavoring to concen- 
trate, it may be an indication that thorough rest is necessa- 



72 UNIVERSAL LAW 

ry before making the attempt. 

When serious effort is necessary, such as resistance to 
an almost unconquerable temptation to sleep, it is better to 
strengthen some of the mental qualities by the process of 
focalization elsewhere described. It is difficult to concen- 
trate unless both the body and mind are healthy. Persever- 
ance in concentrating, however, will render both body and 
mind healthy provided they are not injured by radical 
changes of habits and serious effort to accomplish quickly 
what may require time for development. 

Concentration bestows a mental poise or "peace of mind 
which passeth all understanding". This condition of equi- 
librium is first experienced only while in a state of concen- 
tration. The purpose of concentration is first to gain this 
mental poise and then to carry it into all the departments 
of life. This is especially necessary when the consciousness 
of disturbance interferes with the functional impulse, as 
in self-consciousness, anxiety or fear. 

Preponderant Elements. 16. 

"Preponderant element" is a term employed to represent 
every form of difficulty that obscures the sunlight of truth; 
yet only through the presence of preponderant elements can 
personal integrity be gained and responsibility rightly 
assumed in the affairs of the universe. 

"Preponderant element" is a comprehensive term indicating 
the presence of a base quality, brutal instinct or animal pro- 
pensity which prevents the free expression of the higher 
life. The preponderant element, which should protect and 
labor for the higher organization, is thus allowed to domi- 
nate it, reversing the natural order and creating chaos in- 
stead of harmony. 






NATTKAL FOB 73 

Preponderant element is a term employed to convey the 
idea of a coarse quality in the consciousness, namely, one 
that acts as a resistance to the functional impulse. This 
quality externalizes the consciousness so that it cannot 
come in touch with the inner spirit, rendering it painfully 
sensible to the coarser properties of form, but insensible to 
all the finer and more spiritual forces. 

If the consciousness is sensible to form only, the person 
is subjected to a base reflection which compels him to recog- 
nize, as in a mirror, his own objectionable qualities, and re- 
alize that they are merely a fabulous presentation of his 
preponderant elements. 

A thorough understanding of self is difficult at best. 
Understanding is only possible through ability to rise supe- 
rior to personality and thus precipitate to the circumference 
those preponderant elements that choke up the water of 
life and produce degeneration rather than regeneration. 

The presence of preponderant elements is the cause of 
base reflections and unnatural impressions, and also of fear 
where no adequate cause exists, inspiring the personality 
with impulses of self-preservation and unnecessary anxiety. 
The presence of these elements also occasions misunder- 
standing and the feeling that it is necessary to look without 
or below for assistance. 

So long as the sphere of consciousness is occupied by pre- 
ponderant elements, the personality is dominated by their 
influence and confronted by issues, their multiplicity render- 
ing solution hopeless. They can be solved only by the pre- 
cipitation of the preponderant element which has become a 
vital issue and the cause of illusion. 

The presence of a preponderant element or precipitate 
causes pride, prejudice and insensibility. Preponderant ele- 



74 UNIVERSAL LAW 

merits may be recognized also as personal motives or unjust 
feelings, and are, in fact, the whole cause of temptation. 

The mutual presence of a particular preponderant element 
is a great source of personal attraction so long as its exist- 
ence is unsuspected. But when either party becomes 
conscious of its presence attraction ceases at once, and is 
replaced by a correspondingly intense repulsion. "Men 
hang best together by their vices." Men become one when 
inspired by the same purpose. 

When persons are dominated by the presence of a pre- 
ponderant element or base motive of which they are wholly 
unconscious, they are not responsible for their conduct and 
should not be condemned so long as they are not guilty of 
criminal imposition. " Father, forgive them, for they know 
not what they do." Though influences may render them 
irresponsible, or even apparently evil, they are, nevertheless, 
acting their parts in the Universal drama and, moreover, 
performing a great service for humanity, since by the reveal- 
ing of inconsistencies, they hold a mirror up to nature in 
which others are enabled to discover their own shortcom- 
ings. In much the same manner the angels or messengers 
of God are compelled to work when endeavoring to lead 
humanity to a higher plane of action. 

The influence of a preponderant element is evident when 
every one else seems to be guilty of our own inconsistencies 
and we suspect or accuse others unjustly. 

Not until one has succeeded in subjecting the prepon- 
derant elements in his own nature to their proper place as 
instruments of the spirit, is he in a position to understand 
himself and to render the best assistance to those similarly 
placed. 

The presence of the invariable force (that of life), so long 



NAT DEAL FORMS 75 

as it remains invariable or undisturbed, does not appeal to 
the consciousness. But so soon as this force meets with the 
resistance of preponderant elements, the consciousness is 
awakened by the effort of the functional impulse to resist 
them. 

The presence of a preponderant element is never suspected 
until it has been disposed of in the form of a precipitate, 
when it is recognized by its former possessor as pride, folly 
or vice foreign to his nature. He realizes with difficulty 
that he has been subject to these influences and becomes 
inspired with the necessity of maintaining an upright posi- 
tion, which is possible only through everlasting vigilance. 
When a preponderant element is disposed of, it is no longer 
a part of the inner consciousness and is soon forgotten. 

Though the presence of the preponderant or coarser ele- 
ments is necessary for the development of the personality, 
they should not be allowed to maintain a central position in 
the consciousness, but should be pushed to the circumfer 
ence or precipitated into the mind to be there used as 
instruments of spirit. 

If this law be obeyed, the result will be integrity and 
honor, as well as an organized state of sensibility and the 
consciousness of the truth existing in all things. 

Transcendent Function 17. 

Transcendent function is incomprehensible to the ordinary 
mind. Organization, the fourth dimension of space, plas- 
ticity and transmutation are transcendent functions, and 
cannot be comprehended until the basic terms supporting 
them are revealed to the understanding. 

In the application of power there must be a definite pur- 
pose as to whether action shall be constructive, destructive 



76 UNIVEBSAL LAW 

or reconstructive. 

There must be assurance of the possession of power to 
accomplish the desired purpose, otherwise the power must 
be supplemented by conservation of energy, accumulation of 
force, continuity of application and repetition of action. 

There must be suddenness of impact in order to com- 
municate energy and yet avoid unnatural impression. 

Rhythm permits that the suddenness of impact may pro- 
duce action and the necessary interval for reaction. 

When one of the basic terms causes too deep an impres- 
sion or lends too much coloring to its action, it must be 
replaced by numbers. 

There must be a definite standard to which each basic 
term must conform in order that its individuality may be 
maintained. 

The vehicle or basic term must be definite and individual- 
ized in order that waste energy, disappointment and inap- 
preciation may be avoided. 

The purpose of vibration or rhythm is the production of 
an equalization of force. Force should tend toward equal- 
ization in all directions. There must be an equality of 
force exerted by each term and an equality of the intervals 
elapsing between its application by each term. 

All the basic terms must be naturally related so that 
rhythm and equality of interval between their spheres of 
action can be maintained. 

The personelle of the instrument, vehicle or basic term 
through which energy (spiritual force) flows must avoid im- 
pressing its individuality upon others in order to prevent 
coloring or perverting the quality of their force. This is an 
element of function. 

Confusion of terms or an unrhythmical aggregate action 



NATUEAL FORMS 77 

will produce an unnatural impression or coloring which 
destroys the purpose for which the terms exist. 

A transcendent function is the result first of inspiration 
and, second, of the assimilation of an important principle. 
The means by which the final revelation is reached is a 
gradual unfoldment to the consciousness of those basic 
terms which lead to and support the principle, and which 
are presented so clearly and in such consistent degrees that 
the ultimate conclusion is easily and naturally attained. 

Love is a transcendent function. Great love cannot be 
distinguished from great wisdom because they are essentially 
the same and therefore inseparable. Wisdom is never great 
unless it is inspired by greater love. 

A person is the unit product of that which he sees in his 
environment. In proportion as his attention is confined to 
the beautiful and true in his environment, he is inspired 
with love, power to function spontaneously and achieve free- 
dom from the adverse. To look at the adverse except as a 
point at issue or a matter of honor is to undermine the love 
nature because the person is held in bondage by that to 
which the attention is strongly attracted. The disposition 
of the attention is the secret of beauty or ugliness and of 
all desirable or undesirable qualities. 

Function 18. 

All general function is inspired, but special function is 
the result of impression. Function is easy to understand 
because its effects immediately follow the cause which pro- 
duced them. 

Function is radiant because through its influence the 
attention is devoted to all factors equally, allowing each to 
appropriate according to its degree of appreciation. It is 



18 UNIVERSAL LAW 

perfectly impartial unless a factor develop into an issue, 
when its entire attention must be devoted to the restoration 
of that factor to a normal condition. Radiation is consist- 
ency of expression and is dependent upon the mutual un- 
derstanding of all functions of the body. 

Function consists of the harmonious and interdependent 
operation of form and spirit. The distinct action of an 
organ comprises the form of its function. The purpose sup- 
ported by the functional act is not confined to the form but 
is the spirit of function. 

The Sun, Moon and Stars are attuned to the same law. 
Under their influence it is possible for an aspiring and re- 
flective mind to discover valuable evidences of truth through 
the study of a systematic arrangement of undeniable facts. 
In like manner familiarity with the essentials of life can be 
gained, as well as natural and correct conclusions regarding 
its issues and ultimate. 

Function brings essential returns most suitably and there- 
fore most quickly when the necessary essential is recognized. 

When a person functions naturally he lives under the laws 
regulating the sun, because he is a son of truth; but if he 
make use of special function, which is similar in character 
to that of the moon, his truths are gained by reflection. 
When reflection fails to show correspondences, the light of 
the stars creates great aspirations resulting in the effort to 
discover natural laws through the use of system. 

Function, through the discovery of basic terms, reduces 
chaos to order by natural means that appear miraculous 
until understood. 

Function is the free expression of the spontaneous or 
sympathetic impulse. It gives birth to the perception of 
truth within the individual by naturally creating tender 



NATURAL FORMS 79 

sentiments and affections in the happy environment of home, 
where the least necessity for restraint exists. 

A first thought is nearer to the inner impulse and is there- 
fore better than the second thought, which is apt to be 
colder and more selfish. The first fruits of nature are always 
the best. 

When the attention is confined to evolution at the expense 
of involution, the conclusions arrived at are but partially 
true. The reverse aspect, or that of involution, will be pre- 
sented in the light of greater comprehension. General func- 
tion of the spiritual or material body is dependent upon a 
visible means of support, namely, the small or special func- 
tion; yet the small functions, if regarded individually, are 
in every way the reverse of true function. 

The sense of personal possession is a small function sup- 
porting the sense of position, thus, when isolated from the 
sense of spiritual possession, it deals with gravity and is 
insensible to the laws of levity. Through gravity the atten- 
tion is held in bondage to the base form or small function at 
the expense of other forms fully as substantial and valuable 
though possibly less appreciated by the physical senses. 

In the resistance of personal evil an adverse position of 
the mind is assumed which causes an unnatural intensity 
and a chilling of the channels through which the life forces 
must flow in order to produce spontaneity. 

Special Function 19. 

Forms perish because of failure to fulfil the purpose of. 
their existence. When natural forms cease to obey the laws 
operative upon the natural plane, they are necessarily re- 
moved to another sphere. 

The attainment of special ends is defeated through inver- 



80 UNIVERSAL LAW 

sion and failure to function. Function is the means by 
which consistent purposes are supported and without which 
they are defeated. 

The realization that all qualities, even the seemingly ad- 
verse, are essential elements of development, tends toward 
the support and the protection of organized forms rather 
than toward the exposition or criticism of their weaknesses — 
except such criticism be for the express purpose of assisting 
development. 

Kegarded individually, the small function is unimportant, 
and its loss easily replaced. The dissolution of any small 
function is merely the opportunity for its conversion into 
other forms. But when function resorts to original methods 
for its development, such as the rejuvenation or replacement 
of a dormant or dead organ, the process appears as a rever- 
sion to primitive embryonic types. 

Base reflection is the adverse presentment which results 
from viewing a series of particulars separately, that is, with- 
out regard to their interdependent relationship one with the 
other. Their appearance is then the reverse of the aspect 
they assume when viewed comprehensively as the component 
parts of a Universal Love. Notwithstanding this, the latter 
is the very epitome of selfishness in that it is the secret of 
eternal self-preservation, and is attained only by the most 
consistent co-operation with all self. 

The rapid gaining of material ends is facilitated through 
the development of brutal or special faculties. The special- 
ization of the function destroys the sensibility through 
which material results are enjoyed. A transcendent func- 
tion comprehends and appreciates the essentials necessary 
to the natural and consistent attainment of material ends. 



NATURAL FORMS 81 

RESPONSIBILITY. 

VI. 

Impression 20. 

Love is the spontaneous radiation of good-will, while fail- 
ure to radiate love is the cause of undue mental tension. 
Resistance to criminal imposition and refusal to respond to 
adverse impressions are legitimate and necessary as a means 
of self-preservation, but resistance to conditions adverse 
only in appearance prevents spontaneity and produces a 
tension resulting in chill and the cessation of spontaneous 
response. 

When legitimate responsibilities are shirked, the sense of 
self-respect is destroyed and the spirits depressed. In order 
to restore equilibrium, the inverted mind is impressed with 
the necessity of getting something for nothing and of hold- 
ing the environment responsible for the failure of the mind 
to maintain an upright position. 

The sensibility of the faculties to the influence of spirit 
rather than of form culminates in the consciousness of pos- 
session, which is the source of power. The consciousness of 
personal possession, which leads to temporary power, is 
limited to base material forms tending toward dissipation 
and self-defeat. 

Preponderant elements are called into being w T hen the at- 
tention is confined to the baser conditions of environment. 
The presence of these elements creates an impression 
that the responsibility for inversion rests upon those who 
form the environment or restraint; just as a criminal forces 
upon society the responsibility of restraining him where he 
refuses to see the necessity for self-control. 



82 UNIVERSAL LAW 

When the functional impulse is weak, it is supplemented 
by natural impressions. An impression becomes unnatural 
through submission to the influence of a particular form re- 
gardless of its natural relation to other forms. Sensibility 
is necessary for the reception of natural impressions. When, 
for any reason, sensibility has been lost (absent), it can be 
restored by producing an adverse effect upon the conscious- 
ness. 

When the sensibility is weak or entirely lacking, the mind 
cannot receive natural impressions, the small function or 
unnatural impression being substituted for them. Function 
is a delightful process, but becomes painful when confused 
by the reaction of the small function, as in the digestion of 
unnatural impressions. 

The effect of impression and of special function is reac- 
tionary and difficult to understand because very remotely 
related to the motive or cause that produced it. The effect 
of impressions upon the consciousness is good in proportion 
as they are natural. An impression is natural when the true 
motive inspiring it is recognized, and the personality willing 
to face the consequences of that motive when carried 
to the material plane in the form of specific action. An im- 
pression is natural when it inspires consistent responsibility. 

Reaction, chemicalization and all other forms of con- 
gestion lead to a temporary depression of the spirits and 
unaccountable exhaustion. This is due to the fact that the 
natural relation existing between the principle or motive and 
the resulting condition is not recognized. 

Reaction is the temporary aggravation produced by the 
sudden influx of new life where there has been stagnation or 
partial death. It differs from diseased conditions in the in- 
; irmifctent character of symptoms, and is generally presented 



NATURAL FORMS 83 

as an evidence of progress daring the practice of powerful 
exercises. 

Recuperation from consistent action will be complete within 
twice the length of time taken to produce exhaustion. This 
principle cannot be comprehended when intemperate action 
has created the need of disproportionate rest, because the 
mental confusion following any form of intemperance ren- 
ders comprehension impossible. In order that action be not 
intemperate, the time for recuperation should decrease with 
each repetition of exhaustion. "Behold, he that keepeth 
Israel neither slumbers nor sleeps." 

The impression of gravity or weight is caused by confin- 
ing the attention to the downward direction of gross ele- 
ments. Fear is a false impression or an inconsistency of the 
imagination, and is overcome by facing it in good faith. 

Conservatism constricts the scope of comprehension and 
shortens the sight because focused at too close range. An 
insect is obliged to focus the sight at such close range that 
its comprehension is necessarily much contracted, and it is 
not in a position to draw universal conclusions. 

Response 21. 

Because the response to personal consciousness is ma- 
terial, its tendency is downward, impressed with gravity 
and adversity rather than inspired with levity, light, senti- 
ment and likeness to Divine unity. 

The satisfaction of material conditions creates such an 
abundance of preponderant elements in the consciousness 
that the sight is blinded to the necessity for progress. Con- 
versely, when involuntary effort fails of material response, 
the mind is impressed with a sense of the importance of 
personal labor. 



84 UNIVERSAL LAW 

Function shows itself in radiation and in the assumption 
of consistent responsibility. It is legitimate to suppose that 
responsibility, assumed through the authority of function, 
includes consistency, otherwise the demonstration of func- 
tional impulse would result in intemperance and specializa- 
tion, and its very existence would be defeated. 

Instead of acting at the right moment in response to the 
better impulse, while difficulties are still simple, we wait 
until they can be overcome only with much effort. We are 
consequently impressed with the sense of adversity, but 
without the power to learn its lessons. Reliance upon the 
higher power, and immediate response to the functional 
impulse when felt, would bring unlooked for assistance to 
the relief of otherwise hopeless necessity. 

An appeal to spirit always meets with response in the form 
of an impulse to function, inspiring each individual with a 
feeling that he is a unit or definite expression of spirit. 

Function is response. Special function supports general 
function through response to natural impressions. Function 
becomes specialized by means of unnatural impressions or 
response to base forms irrespective of their meaning. The 
will is increased by freedom of expression and unconscious- 
ness of the personal self in demonstrating functional inspi- 
ration. 

Response is a recognition of obligation. We may know 
when a preponderant element has been brought into subjec- 
tion by our willingness to make an application of principles 
we feel to be true, and also by the banishment of fear in 
facing issues. 

The qualities of limitation and resistance are necessary 
for the production of reflection and response. Reflection 
permits the character of the feelings to be recognized, while 



NATURAL FORKS 85 

the feelings themselves appreciate resistance because it 
increases and perfects the development of the understand- 
ing. 

Consciousness is a form of response to environment. The 
more highly organized the form, the more responsive it be- 
comes to environment. Environment consists both of forms 
and their essentials or intrinsic values. An essential is that 
quality by which form is enabled to remain in a state of 
radiation or expression. 

The power of virtue arouses noble purpose to action, re- 
fusing to accept indulgence that cannot be turned to the 
good of others equally with the self. An enemy accepts in- 
dulgence and then holds the hand that offered it responsi- 
ble for any adverse consequences. The returns from indul- 
gence, whether good or evil, emanate from unexpected 
quarters, making it impossible to relate the cause to 
its consequence. The lessons to be learned from an issue 
are correspondingly difficult. 

When gratitude and seeming appreciation are employed in 
the secret hope of further indulgence, it is the least of the 
virtues. It is a form of begging. But when gratitude is the 
response to a great love it is one of the greatest of virtues. 

Disturbances are necessary in order that the attention 
may be attracted to the existence of an issue to which the 
mind is insensible. It is because we cannot recognize the 
issue that we are disturbed. The proof that an issue is 
recognized lies in the action its recognition inspires. 

To expect more of another than of the self is an imposi- 
tion on both. Imposition extorts pity from another and 
then betrays the indulgence. This is moral theft, criminal 
alike to him who gives and to him who receives, and will be 
punished by adversity to both until the issue has been re- 



86 UNIVERSAL LAW 

cognized. 

The existence of a personal motive which one is ashamed 
to express freely blinds the sight to the issue, and, if unre- 
strained, develops pride, conceit and vanity. An indication 
of the issue causes a disturbance which either excites or de- 
presses the spirits. 

Resistance to any form of personal disturbance, whether 
exciting or depressing in nature, indicates the presence of a 
preponderant element; but non-resistance to criminal im- 
position indicates weakness of integrity and prognosticates 
a large number of preponderant elements and false impres- 
sions so soon as circumstances shall favor. 

When the integrity is weak, the consciousness fails to re- 
spond to the true or inner character of environment, because 
impressed by base forms rather than inspired with their 
true meaning. When beauty and dignity of character are 
associated with adversity, the attention of the observer is 
completely occupied by respect for sorrow nobly borne, leav- 
ing no room in the mind for pity. 

People whom we attract sometimes appear objectionable 
because we fail to call out their superior qualities. The ob- 
ject of punishment is to create so deep an impression that 
the consciousness cannot escape its influence. The sensi- 
bilities, becoming highly specialized in the direction of the 
punishment, cannot endure the stress of continuous impres- 
sion, the repetition of the crime being rendered so painful 
as to be comparatively valueless or without attraction. 

When an impression becomes unnatural or grossly incon- 
sistent, the consciousness is inspired with personal motives 
but is unwilling to assume responsibility for conse- 
quences. 

When the consciousness refuses to yield to temptation, 



NATURAL FORMS 87 

the preponderant element that is responsible for the adverse 
impression takes definite shape and is precipitated from the 
consciousness, allowing the perception to become clear as 
crystal regarding the cause of temptation. Conservatism 
is, or develops into, the narrow mind. 

The reason of exterior question is insensibility to interior 
response. Grief is a necessity because intense suffering 
arouses a response to the good and true when all other 
means fail to inspire sentiment. Failure to respond to the 
beautiful opens the door of impression to the critical, ugly 
and unnatural. 

Responsibility 22. 

The self alone should be held responsible for its own 
misery. If not, there is a tendency to think that personal 
afflictions are in some way the fault of those who are less 
miserable. 

People do not hold themselves responsible for the cir- 
cumstances of their lives and environment because super- 
ficial observation teaches them that others are the mere 
irresponsible tools of Destiny. They do not consider it 
worth while to assume useless responsibility without hope 
of any satisfactory result, but were they to look deeper into 
the causes of adverse effects, it would be found that people 
are themselves responsible for evil destiny, which is the har- 
vest of their own sins of omission and commission. 

Adverse conditions in the environment are the inevitable 
result of adverse conditions in the mind, and are increased 
by unwillingness to recognize wherein the self is responsi- 
ble for them. 

Were it not for adversity, the school in which the mis- 
takes of life are discovered and rectified, none of the essen- 



00 UNIVERSAL LAW 

tials of progress could be gained. Adversity is a force which 
compels either an understanding of the self, or submission 
to death, since those who refuse to learn the lessons of life 
as taught through adversity are unfit subjects for personal 
existence. By voluntarily facing all its ensuing adverse con- 
sequences, folly may be transmuted into wisdom. 

Necessity exercises great and insistent authority, which is 
best appreciated through realizing the instant relief afford- 
ed by submission to the inevitable. When a certain course 
of action is indicated by the conscience, but the per- 
sonal self is unwilling to respond until all doubt of the cor- 
rectness of such a course be removed, circumstances will so 
arrange themselves as to demand action, whether or no. 
But if action be inevitable and involuntary there can accrue 
no possible advantage to the personality because the respon- 
sibility is thus thrown upon the law rather than upon the 
person who seeks to fulfil it. 

The law is best fulfilled by relying upon the sentimental 
faculties so long as it is possible to give them an opportunity 
for exercise. Intemperate faculties need not be relied upon, 
since they are already over- anxious to assert themselves, to 
violate rather than conform to the law. 

The evidence of absolution is freedom from fear and irre- 
sponsibility, and also a condition of perfect harmony and 
correspondence between the inner or higher consciousness 
and the personality. 

The untrustworthy attract those who are like themselves, 
and, being adversely impressed by them and unable to attract 
the attention of honorable people, come to the inevitable 
conclusion that none is trustworthy. 

Investment should be made where security is good; and 
to lend assistance where it is abused from inappreciation 



NATURAL FORMS 89 

and insensibility is a form of irresponsibility. 

Xo adverse report should ever be accepted or even seri- 
ously considered at second-hand, because the slightest per- 
version from its original position will convert the evidence 
of a justifiable motive into an appearance of evil. The at- 
traction existing between myself and my friends is based 
upon their response to my better nature. Their adverse re- 
sponse to the ill-nature of a third party should not receive 
from me any degree of attention because such response may 
have contained no personal ill-will whatever. 

To quote recognized authority in support of a personal 
opinion is a token of irresponsibility and a betrayal of trust. 
Xo one is justified in quoting the language of another when 
an issue is involved, for if he who quotes be capable of rec- 
ognizing the truth, he will be glad to assume the responsi- 
bility for its promulgation. To quote authority is to attract 
attention to the failure of the personality to demonstrate 
what the soul feels is the truth. 

People continually shift their responsibilities to others, 
thus evading the lessons Providence endeavors to present to 
them. By avoiding small difficulties, they not only fail to 
make use of the very means of preparation for other and 
greater trials, but render themselves incapable of extracting 
the meaning of life or fulfilling its purpose. 

Spirit makes a compromise with form because it is respon- 
sible in its workings. On the contrary, to make no compro- 
mise is the backbone of human nature, as relating to indi- 
vidual purpose, which if legitimate must be supported. It 
is dishonorable to make a compromise with the conscience, 
because the personality cannot be an authority. 

The person who forgets his rightful place, for instance, the 
woman who forgets her sex in a desire to gain personal ad- 



90 UNIVERSAL LAW 

vantage, becomes irresponsible and must face the adverse 
consequences of such an attitude. 

When no charge has been made for valuable services to 
those who have not proven themselves relatives, the favor is 
not appreciated, assistance is abused and the consequences 
severe and difficult to face according to the degree of irre- 
sponsibility involved. 

Appreciation is a degree of understanding and responsi- 
bility. According as one clearly perceives an idea he begins 
to experience it, and as he exerts his will to carry his idea 
into effect, he attracts those who will co-operate with him. 

Questions 23. 

The real object of a question is to arouse interest, to fur- 
ther an exchange of thought and to facilitate investigation 
of essentials. The excuse for a question is destroyed and 
the quest of the subject incomplete when the answer is pre- 
maturely suggested. A question is a form of mystery arising 
from the confusion of vital and minor issues. 

When a question is answered satisfactorily from without, 
its real value, which is the attractive quality or power to 
hold the attention to important issues, is destroyed. The 
vital necessity, of which the question is a symbol, still re- 
mains to take the form of many questions in order that 
numbers may succeed where the individual question has 
failed. 

The habit of idle inquisitiveness produces coldness of the 
heart with hardness of the countenance to correspond. It 
is further symbolized by the cruelty of the inquisition. 

It is legitimate to ask questions for the purpose of estab- 
lishing relationship and arousing noble sentiments in others. 
But in proportion as the personality seriously desires the 



NATURAL FORMS 91 

answer to any illegitimate question, that desire should be 
sacrificed by refusal to feed it with attention. The answer 
will invariably come from within so soon as the danger of 
abuse through misunderstanding has passed. 

Understanding arises from an exercise of the will in over- 
coming difficulties or resistance. The will is therefore of 
the greatest importance, but the opportunity to strengthen 
it consistently is lost every time a personal question is an- 
swered from without. 

The power w T ithm is able to answer correctly every ques- 
tion before it is asked. The purpose of external confirma- 
tion is to prove the correctness of answers given from within. 
The answer to a question of any real importance cannot be 
given in words, or if so, must be merely allegorical or very 
partial in character, since the true understanding of ques- 
tion and answer depends on just as perfect an understand- 
ing of all questions and their answers and on a realization 
of the relationship they sustain to each other. 

The motive for asking questions is the result of inversion, 
and is caused by depending upon the without otherwise 
than as a co-operative and correspondent of the within. The 
irresponsible assume that it is possible to hold others re- 
sponsible for disturbances arising from their own inconsis- 
tencies, and, when this assumption reacts in still greater 
disturbance, go about seeking an explanation of the mys- 
tery of the adversity thus generated. 

The motive governing noble impulses should not be ques- 
tioned, for to do so causes the death of sentiment. With the 
death of sentiment, the fountain of perpetual youth is dried 
at its source, for they are identical. 

Where duty is clear, to hesitate or question is to suffer 
defeat. This applies to the demonstration of principli 



92 UNIVERSAL LAW 

feel to be true. 

In certain supreme conjectures we are not always willing 
to listen to the interior response to our questions. This is 
especially true when that response seems to indicate that 
endurance of pain is necessary to the purification of the un- 
desirable side of life. Only by suffering is greatness created, 
therefore the great must face adversity. 

Business 24. 

Perfect understanding of a subject is based upon the evi- 
dence it presents of a visible means of support. A princi- 
ple is true upon all planes, but until it can be demonstrated 
as honorable and profitable upon the business plane, its 
truth cannot be perfectly realized, since the business plane 
is the most definite in demonstration. 

The lack of definiteness upon the business plane permits 
financial loss so undeniable in character that the issue or 
cause of the difficulty cannot be consigned to theory or the 
vagaries of speculation, but must be subjected to discrimi- 
nation and analysis until thoroughly comprehended. 

Until a definite standard has been developed by which 
dealings with other people can be systematically regulated, 
false partiality cannot be avoided, but it inevitably results 
in disaster. 

In conducting business successfully, people must be dealt 
with uniformly until the degree of their relationship is de- 
termined. 

New faculties are developed through investment of the at- 
tention and the assumption of responsibility — faculties 
which are sentimental or inherently necessary for the satis- 
faction of vital issues. Business compels the self-reliance 
and assumption of responsibility necessary if one would sue- 



NATURAL FORMS 93 

ceed in rising into freedom of action. 

Through failure to assume legitimate responsibility, the 
sentimental faculties remain unexercised and become in- 
sensible to intrinsic values. Service is an apprenticeship 
which must be rendered if difficulties are to be overcome by 
the discovery of intrinsic values. 

An indifferent or complacent mind is insensible to natural 
values and consequently fails to make wise investments of 
the attention. Good security is necessary for the making of 
wise investments, and unless this can be obtained, it will be 
found necessary to look without for protection against the 
adverse. 

When people fail to invest their attention in directions of 
necessity and interest, they are forced to do so by the de- 
mands of business. Money is a definite standard by which 
values may be calculated and mistakes corrected. It is a 
mistake to give attention to investments of poor security. 

Inactivity in the practical affairs of life causes the finer 
forces and residual elements to stagnate, subjecting one to 
danger of distressing waste, criminal imposition, betrayal or 
great difficulty in discovering good security for investments. 

People are forced into business in order that faculties may 
be advantageously invested which otherwise would suffer 
neglect. The necessary understanding of business forms 
unconsciously compels discovery of the correspondence ex- 
isting between these forms and the essential details of life. 
The solving of all difficulties is possible through an under- 
standing of correspondence, but such understanding is im- 
possible if the integrity of honor has suffered any violation. 

The use made of money discloses the true character. 
The legitimate use of money is the support of a definite and 
worthy cause. The great will never sell their best service 



94 UNIVERSAL LAW 

for money. 

When money is devoted to a definite purpose, that pur- 
pose is the object of love rather than the money used in its 
fulfilment. When a purpose is well served and progress 
made, the sense of fulfilled effort causes great joy. 

On the financial plane, the fabulous representation of the 
issue by means of money suggests the essential rather t 
supplies it, so that the will is accepted for the deed and the 
equality of relationship assumed rather than demonstrated. 

The irresponsible seek to liquidate spiritual obligations 
by forcing their issues to the business plane, expecting the 
n of the principle involved to be accepted as the 
equivalent of a spiritual or true essential." 

The self-indulgent, while refusing to assume the responsi- 
bility necessary for the performance of skilled labor, de- 
mand that they be unduly rewarded for mechanical woik 
which assumes no adverse consequences in case of failure. 

Condensation of inflated values (hardening) is a process 
h forces securities to a level determining their in- 
trinsic values. 

"Good" is a term employed to denote inviolate security in 
the investment of essential power. An apprentice, while 
serving a term in the details of essential values, is rendered 
familiar with the basic qualities of reliability, thus enabling 
him to discover the exact extent of his own trustworthiness. 

The terms "loan" and "gift" are interchangeable according 
to the degree of security of investment. 

He who is unconscious of any great need of assistance is 
good security for its investment, and will thoroughly appre- 
ciate it when given. 

The limit of service rendered is reached at that point wmich 
interferes with another's responsibility. Legitimate service 



ble but noi oess 

suit of serving an unworthy purpose or of failure to 

ihe object of true love. 

Assistance is au investment productive of good or evil 

according to the appreciation with which it is received. The 

relati >ss offer an excellent opportunity to 

test appreciat ver the qualiti 

len a person is afflicted with adversity he is not in a 

position to discover his relatives or those with whom he can 

exchange mutually tance. He then offers 

are there is no demand, and seeks assistance 

where there is no supply. 

The necessity for money arises from failure to recognize 
relatives or those who are absolutely trustworthy. The de- 
sire to get something for nothing places money upon a false 
basis and ascribes to it a value it does not possess. People 
rarely know what they need. After they have obtained 
what they desire it does not afford the satisfaction imagi 

ere are things in li m money, but they take 

money or that which is better than money to gain them. 

There should be no indefiniteness regarding the financial 
condition of any occupation. The apprentice should be able 
to formulate clear ideas and definite statements regarding 
the value of labor and material used. 

Color 26. 

The Universal character of general laws, when perfectly 
understood, permits their application to every form of unit 
diversity. 

As some definite color is essential to the bringing out of 
the qualities of white by the law of contrast, so is the love 
and comparative mastery of some physical science necessary 



96 UNIVERSAL LAW 

for the application, proof, and intellectual conception of 
Universal laws. Failing this, demonstration of tft 
in the material life is the only rneaus of prod v. .tual 

sight. Intellectual comprehension naturally folk" 

White is honiogeneev. ~ - : in 

natu: B to its own constituti s,of lefinita ;olors in a 

n . Whit b is th< 
prehending all others, and inhering in all to a g\ 
degree. White is absolute and would r in- 

definite for recognition were it not for the background of 

sn&tanoe which m ihle of demon- 

stration. 

Harmonious colors are inspiring. M ire that which 

white would inspire were the mind moi - 
fluence. When a radical 

implement*!? ..and the effect is 

the same as though wh ..nalyzed u 

qualities. 

Taste for colors - omental facoll 

are not wholly dormant, but still sufficiently sensitive to be 
impressed by a prolonged g :hat which is not al 

lutely pure. 

When the sentimental faculties are aroused to action, 
their power t e ]uilibrium through unit function or 

plastic qualities is indicated by the ability nve com- 

plementary colors. 



PART SECOND 



APHORISMS 



VII. 
MAGIC FORMULAE. 

Unity 1. 

The idea of unity has many expressions. To relate these 
expressions back to unity in a natural manner is to 
comprehend the universe. The universal means of ex- 
pressing unity is love; the comprehensive is law; and the 
most definite is form. 

Power is a form of unity, and knowledge its definite 
application in an easy and common direction. A power is 
the number of repetitions necessary for a particular ele- 
ment to express itself in order to gain the force of a defi- 
nite manifestation or to appear as form. 

Power lies in the comprehension of wholes, and not in 
the recognition of small particulars, except as regards their 
evident relationship to the whole. A principle is a form 
of unity or power. It may represent the comprehension of 
the whole as a fact, a series of facts, or as a particular of a 
greater whole. 

All forms which appear superior lose their apparent su- 
periority when regarded in detail, since greatness is a 
common and established expression of unity. Likewise 
qualities which are apparently superior, considered compre- 



98 UNIVERSAL LAW. 

hensively, lose the appearance of superiority. 

It is impossible to comprehend the great without includ- 
ing the less. The lesser appears objectionable and value- 
less, if not evil, when its true relation to the greater is not 
comprehended, for its relation to unity is lost sight of. 

Organization is the realization of unity. Love is the 
organization of the virtues. When love is too great for 
positive expression it assumes the form of honor. Honor 
is the heart of love. It is the perfect love for the perfect 
self. 

Hod or manifests particular virtues to no greater extent 
than is necessary for the constitution of love, but pride 
delights in the consciousness of possessing particular 
virtues and consequently indulges in their intemperate 
expression. 

Honor inspires self-reliance until personal consciousness 
of a particular virtue dictates its restraint, and so permits 
the suitable expression of a more modest virtue. Virtue 
turns its attention from the consciousness of personal ex- 
cellence and seeks an issue of more vital consequence. 

Honor is not greater than love, but it is a form of love 
greater than the dishonorable can comprehend. Honor is 
more sacred than life, for greatness of the unity within is 
the source of life itself. 

Through unity all the virtues are so closely allied as to 
appear inseparable and as one. Virtue is not definable in 
words, because it is the realization of personal adoption. 

Reason is the existence of definite facts and conditions 
which by their totality and intuitive consideration inspire 
honor, love and virtue. 



SIGNS OF CHARACTER. 99 

Form 2. 

Form is an expression of power. Form is essential for 
complete or perfect expression. It is the means of impress- 
ing greater meanings which cannot otherwise be compre- 
hended. Form is the unit coincidence of opposing forces; 
the limit of equality in the power of apparent opposites; 
apparent similarity between a particular action and its 
reaction; and a realization of the ultimate or definite 
issue in a particular conflict of interests. 

All forms consist of principles, parts, particulars, and 
particles or smaller forms. In turn all forms aggregate 
themselves into other forms greater still until they compre- 
hend the universe. 

All forms by themselves are formulae or little forms but 
partially true. They are units, integers or digits indicating 
greater truths by association with numbers of their fellows. 
Formulae are expressions of intrinsic value comprising 
beauty and comprehended by greater power. 

Formulae are mathematical propositions in language brief, 
common, definite and paradoxical. They are the details of 
reflection; and familiarity with them is necessary to facili- 
tate reflection, to comprehend the meaning of forms, and 
to understand experiences. 

Magic formulae are more perfect forms with electro- 
magnetic qualities. Like mirrors they reflect all things to 
all men according to their power of clear reflection. 
They are particular truths most necessary for realization, 
and are the simplest means of establishing a better under- 
standing of the self. Magic has the electro-magnetic power 
of attracting the attention and directing it where the under- 
standing needs most to be strengthened. 



100 UNIVERSAL LAW. 

Facts are forms of truth the establishment of which 
cannot be consistently emphasized or denied. Truths are 
facts which when understood are acceptable. Truth is con- 
firmatory of truth, consistent and beautiful in all ways, and 
never contradictory, antagonistic or evil. 

We are antagonized not by truth but by an unwillingness 
to conform to that which is better than our opinion of 
truth. Truth makes no effort to invest itself where it is 
antagonized, the necessity not being sufficiently great. A 
truth is the real motive inspiring an act. 

Perfect form possesses a beauty, power and intrinsic 
value that requires sensibility to recognize and greatness to 
comprehend. When a form becomes perfect, its necessity 
to exist as a particular form is dispensed with, and with its 
fellows it merges into a principle or quality of a greater 
form. 

Form cannot become perfect without refinement, in which 
case it appears ironical. Refinement is apparent to the re- 
fined alone; the base can see naught but the base form. 



Beauty 3. 

Beauty is the refined, consistent and perfect quality of 
form. The more beautiful a form the more refined are its 
qualities and the further removed it is in appearance though 
not in fact. Perfectly beautiful, natural and great forms 
are electro-magnetic. They are reflectors in which others 
see themselves as they really are. 

The electro -magnetic power of beautiful forms is re- 
flective, and their attraction or repulsion depends upon the 
light in which they are viewed and the position of the ob- 
server. The base see naught beside the base. Beauty es- 



SIGNS OF CHARACTER. 101 

capes the attention of the insensible, for they are dis- 
tracted by counterfeit forms or qualities of little value. 

Greatness comprehends beauty of character as well as of 
form by recognizing the true value of particular qualities. 
Greatness and importance lie not so much in appearance or 
in the superficial qualities of form as in refinement, at- 
tractive power of ultimates and consistency of expression 
in trifles. 

Reflection is beautiful and is symbolized by virginity in 
the immaculate conception of truth. Truth is conceived by 
reflecting the beautiful and by avoiding expression of the 
adverse. Adverse expression is an adulteration caused by 
bondage to form and hate. Love is the understanding of 
evil well enough to deliver beauty from the bondage of base 
form. 

Natural units, virtues and definite particulars grow in 
beauty by association with their fellows, by refinement in 
adversity, and by their expression of consistency in the re- 
flection of kindred particulars. 

Sight 4. 

Sight of form inspires thought. Sight of the right form 
inspires right thought, for it is the issue of reflection. 
Sight of the form exclusively causes confusion. It con- 
fuses the form with the spirit, the example with the princi- 
ple, and a part with the whole. 

Confusion blinds the sight to the spirit or to the meaning 
of form. It blinds the sight to origin, invention and de- 
sign by exciting or depressing the spirits and confusing the 
natural relations existing between essential particulars. 

Excitement comes from apparent advantages or disad- 
vantages to the person in its relation to personal things, 



102 UNIVEKSAL LAW. 

since the sight is confined to the form. Excitement also 
comes from blindness to the ultimate consequences of par- 
ticular advantages or disadvantages, that is, to the spirit. 
The same is true of depression. Sight of an electro-mag- 
netic form causes the observer to see himself in reflection. 

The eyes are magnetic and cause an affinity within for 
that which is viewed without. Sight creates appetite or an 
affinity for food. The sight may be physical, mental or 
spiritual. Looking at inconsistency creates an affinity for 
inharmonious elements, and the natural appetite for that 
which is suitable is perverted and depraved. 

Sight of the beautiful causes consistent attraction, and an 
affinity for base inversions is lost. Love sees only the 
beautiful and is voluntarily blind to inconsistency. 

Children find difficulty in drawing natural conclusions 
from fables. They are inclined to take them seriously and 
see only the letter, the adverse side, or base form. Older 
children find difficulty in avoiding seriousness while look- 
ing at the virtuous aspect of involuntary adversity. Daily 
experiences are fables, the meanings of which they fail to 
comprehend and properly relate. 

Until the shifting scenes of life are correctly related, the 
real purpose of the play is lost in adverse appearances. 
When the mind is incapable of reflection it grows serious 
and becomes specialized, embittering and destroying the 
heart. Voluntary adversity broadens the mind and softens 
the heart. 

In the reduction of an equation, after the unknown 
quantities have been eliminated they are forgotten. When 
the adverse side of experiences can be neither eliminated 
from the mind nor forgotten in the purpose of life, the 
form of life's issue must be temporarily emphasized at 



SIGNS OF CHARACTER. 103 

the expense of spirit. The emphasis is fabulous, and to 
take it seriously is to remain blind to the moral by confin- 
ing the attention to the form, which is bondage. 

Power 5. 

Beauty is magnetic, attractive and powerful. Beauty is 
also electric, demonstrative and great. It is therefore 
electro-magnetic. The further removed a fact, principle or 
definite ultimate, the more electro-magnetic power is re- 
quired for it to attract legitimate attention. 

When great beauty is successful in attracting attention, 
corresponding power is necessary to focalize the attention 
upon it long enough to discover the secret of the attraction, 
or to recognize the meaning of its influence. 

The electro-magnetic or truly beautiful fail to attract the 
electric when their demonstrations present contrasts too 
great for the comprehension of the electric. They also ap- 
pear repulsive when their demonstrations cause the electric 
to condemn themselves. Error stands self-condemned in 
the presence of great beauty. 

When beauty and virtue fail to attract the attention of 
the vicious, the vicious insulate themselves, become dis- 
organized and convert the basis of virtue into base inver- 
sions and gross insinuations. Looking at prospective evils, 
apparent adversities and possible failures causes them to 
seem real, their magnetic and consistent qualities are de- 
stroyed, and the electrical or base qualities alone remain. 

Through an intense affinity for just what they need, the 
electro-magnetic are able to absorb their food in exact pro- 
portions from original elements. By a consistent direction 
of energy they avoid the waste caused by much effort. The 



104 UNIVERSAL LAW. 

electrical or base are compelled to resort to many trans- 
formations of original elements that they may find food 
sufficiently stimulating to arouse their interest in the vital 
issues of reflection. 

Power is always beautiful when recognized. Sight of 
the power in brutality fascinates brutes and arouses their 
admiration. Savages are charmed at the sight of atrocious 
savagery, even when it is practiced upon their relatives. 

The secret of power is the unity of the without with the 
within, the co-operation between expression and inspira- 
tion. The person who fails to be truthful with himself 
fails in this co-operation and loses the secret of life and of 
power. He then becomes untruthful with his relatives, and 
loses them. By shirking an imperative responsibility, he 
becomes demagnetized. Demagnetization causes extreme 
negativeness, weakens the heart's action, and prostration 
naturally follows. 



Universality 6. 

The more universal or common a form, the greater the 
value of its character, — the greater the value of the original 
design of which it is a particular expression. The more 
common the character of a trifle, the more is the underlying 
principle appreciated by greatness. As the number of 
counterfeits increases, the greater is their uniformity and 
the less understood is the character of the original de- 
sign. As counterfeits increase, their forms are of little 
value compared to their spirit. 

The greater the issue the more common is its necessity; 
the greater also is the power or advantage when it is rightly 
used, and correspondingly great are the disadvantages when 



SIGNS OF CHARACTER. 105 

the issue is igDored or the power abused. Increase of feel- 
ing is the greatest vital issue or common necessity, but 
greatness of a particular form depends upon its consisten- 
cy of feeling. 

Effort shows the failure of consistency and is evidence of 
the ignorance of an issue. All effort is serious in its effect. 
Effort in maintaining any attitude of mind or in holding 
any particular thought soon becomes serious. "Be careful 
for nothing." Mastery is the spirit of ease that accomplish- 
es with numbers what is impossible through individual 
effort. Effort in the most universal direction is not effort 
but a delightful expression of energy that masters common 
difficulties without the exertion even of thought. 

Power and ease lie in doing things in the common way 
discovered as best by the average. Individual mastery of 
the broad way is not universal mastery, and therefore lies 
first in adversity. Voluntary adversity discovers how to 
succeed most suitably by first denying the personal-self of 
the advantages of common ways. Through self-denial, a 
noble spirit gains a thorough appreciation of the ad- 
vantages ordinarily abused in common practices. 

Relationship may be established between units not of the 
same order, while under adverse conditions. Units not of 
the same order, while under conditions particularly suited 
to them, are naturally strangers or enemies. Strangers and 
even enemies at home may become friendly when they meet 
abroad. Terror and great common or mutual adversity 
cause particular attraction between natural enemies. All 
animals act as though there was but one order during an 
earthquake. 

Valuable ideas that ordinarily escape the attention are 
emphasized by inverting common rules in the construction 



106 UNIVERSAL LAW. 

of sentences. The idea is emphasized by putting it forward 
at first regardless of its propriety. The same applies to 
virtues. "In honor preferring one another." But when 
values are confused by losing sight of the end or need of 
the emphasis, the inversion becomes serious because taken 
seriously, and the form becomes confused with the spirit. 

A natural element may become abundant, or natural units 
of the same order may increase in numbers by plasticity or 
the power of reflection. Plasticity conforms to adverse 
conditions voluntarily for the purpose of discovering the 
real power in conditions apparently adverse. Mastery of 
adverse conditions is easily gained by discovering the secret 
of voluntary service. " Resist not evil." 

The more abundant a natural element, the more power is 
required to create and maintain it, the more truth there is 
in that particular demonstration of its origin, and the more 
necessary is the recognition of that particular aspect of 
power. 

Refinement of an abundant or common element relates it 
to spirit, renders it valuable and full of power or meaning, 
and makes its discovery and recognition difficult. Reflec- 
tion discovers refinement by confining the attention to con- 
sistent particulars, ignoring irrelevant particulars and dis- 
carding unknown quantities. 



Natural Units 7. 
A natural unit is the form of an issue. It is the integrity 
of a common, definite expression; the natural compromise 
bridging extremes or counterparts; the present form suit- 
ed to eternal possibilities; and the particular relation exist- 
ing between design and its established expression. The 



SIGNS OF CHARACTER. 107 

more natural a unit the more willing it is to be inspired by 
that which is seemingly inferior. 

Greatness is organized simplicity. Greatness is not in- 
spired by trifles but by intrinsic values similar in appear- 
ance to trifling counterfeits. Greatness and superiority 
discriminate between genuine and counterfeit values by re- 
flection. Failure of reflection permits the attention to be 
distracted by that which is not valuable and genuine. Dis- 
turbance, adversity and evil are evidences of the failure of 
reflection. 

The individuality of a natural unit is based upon the ex- 
tent of its greatness, the refinement of its character, the 
atonement of its heart and mind, and the degree to which 
it associates with its fellows. Individuality is increased by 
beauty of expression and conformity to common ways in 
essential particulars. Individuality is destroyed by narrow 
conformity to mere forms, by similarity of expression in 
trifling particulars, and by ignorance of the virtuous aspect 
of adversity or adverse appearances. 

A natural unit maintains its integrity by naturally re- 
lating a part to the whole, by atoning the personal with the 
divine will, and by plasticity, which adjusts form and spirit. 
The Word is a natural unit or definite realization re-es- 
tablishing a greater essential consistency. 

The greater a natural unit, the more naturally it expresses 
power, because it is a medium of. power; the more evident 
to the senses is the consistency of its form, but the less re- 
liable is the form as a means of atonement with the divine. 

The more powerful a natural unit, the more dangerous its 
form as regards individual unf oldment, for when the bounds 
of mercy are exceeded love has turned to indulgence. The 
influences of the sun, of angels, men, money, jewels, corpo- 



108 UNIVERSAL LAW. 

rations, and of all other forms of power become personally 
unreliable as they increase in power. " If I go not away, 
the Comforter will not come unto you." The sun is the 
angel with the flaming sword. 

Greatness and mastery employ no effort in remaining un- 
moved by the disturbances of environment, but discover 
vital issues within by the effect of disturbances upon the 
self. Whether supported or attacked, mastery remains the 
same, permitting conditions to analyze themselves by re- 
flection, for neither excitement nor depression indicate 
truth except adversely. 

Polarity 8. 

The influence of form is dual in nature, and this gives it 
polarity. Polarity identifies the forces constituting form. 
Form too great for comprehension appears to lose its po- 
larity, and the forces sustaining it appear to sever their re- 
lations, because the similarity between them is incompre- 
hensible. " I lay down my life, that I might take it again." 
Spirit rises superior to the limitation of form. It rises su- 
perior to form in appearance but not in fact. 

The influence of one polarity is involuntary, reflective 
and spiritual, while the other is evolutionary, expressive and 
base. The poles of a unit are of the heart and mind. Their 
influence is magnetic and electric; general and special; 
plastic and concrete; physical and metaphysical; and 
masculine and feminine. 

The same polarity may appear inferior or superior, 
personal or divine, and good or evil according to the re- 
flection or light in which it is viewed. Hearts are magnet- 
ic, while intellects are electric. All hearts are alike in the 
main, differing only in the extent of their greatness. 



SIGNS OF CHARACTER. 109 

Intellects differ except as they conform to the heart by the 
atonement of reflection. 

The two poles of a unit are alike in the main, and in their 
union lies strength. Like attracts like. Attraction exists 
so long as units are alike and remain of the same order. 
Attraction is increased by temperate variety of expression 
in unimportant particulars. When a unit expresses itself 
intemperately in any particular, it no longer remains in the 
good-standing of its order, and its magnetic or attractive 
qualities are destroyed. 

Xo polarity has any lasting power when isolated from its 
corresponding part or natural relative. The possibilities of 
a lower plane are the demonstrations of a higher plane, but 
a profitable and established demonstration is the product 
of both planes. 

When love is refined, consistent and established, it is 
neither electric nor magnetic, but electro-magnetic. No 
emphatic or particular demonstration of its qualities is 
necessary, for its constant radiation is a perpetual demon- 
stration of its powers. 

Spirit 9. 

Spirit is the unit origin of power; the establishment of 
the unity and perfect consistency of design and expression. 
The spirit within is the centre of all forms without; the 
conscience or con-science of all that is positively known; 
the consideration of all that is sensed; the atonement of 
temporary with eternal influences: and the perfect coinci- 
dence of all opposing forces. 

Spirit is the conviction of truth, and truth the convinc- 
ing evidence of establishment. Spirit is the influence of 
natural relatives and the conclusion of all relative particu- 



110 UNIVERSAL LAW. 

lars. It is the power of invention by which one is able to 
partially see himself in reflection. Power is an expression 
of spirit that grows in force according to the degree of its 
refinement in expression. . The greatest power of spirit is 
the comprehension of self in reflection, and the discovery of 
equality in particulars apparently abstract. 

Spirit symbolizes that which is most common, that on 
which it is most dependent for greatness and consisten- 
cy of expression. It represents that which is within, is 
greater than its apparent self, yet cannot be expressed 
at present in any more suitable form. 

Form is the partial expression or ultimate of a 
particular of spirit. The more absolute the spirit the more 
material its form of expression, and the more definite its 
ultimate. An irrelevant spirit may have a material form, 
and a relative spirit may have an immaterial form. 

The more absolute the spirit the more magnetic its form; 
the more material, yet not apparently so; refined and 
highly organized, but as yet not seemingly associated with 
the evidence of its power. 

Absolute spirit increases its magnetic qualities— as co- 
hesion, irresistible attraction, tenacity of possession and 
an affinity for that which increases self in the right way. 
The right way is the issue of spirit and of every particular 
realization. 

Spirit is the plane of will, virtue and prophecy. It is 
the plane of an absolute present at the expense of a minute 
or real present. "A day i with the Lord is as a thousand 
years." Spirit is the plane of consistent ultimates at the ex- 
pense of definite ultimates. It is perfect in the abstract, 
but fails in the issue or particular realization of this fact. 
It fails in the realization of its perfection until it reflects 



SIGNS OF CHARACTER. Ill 

upon particulars and expresses them substantially in per- 
fection like itself. 



Reflection 10. 

Reflection or the sight of spirit inspires will and right 
action. Reflection is the natural impression made by a 
truthful form in association with its relatives regardless 
of adverse conditions and appearances. Reflection confines 
the attention to the consistent qualities of forms, hence to 
their real value. 

Reflection discovers the correspondence between spirit 
and form: the relation between spirit and physical laws, be- 
tween principle and example; and the difference between the 
virtuous aspect and vicious inversion. It discovers gen- 
eral values by intimation, intrinsic values by particular evi- 
dence, the value of apparent trifles and the value qf evils, 
by allowing them to demonstrate their power after ignoring 
their appearance. 

Reflection, inspiration, natural impressions and all forms 
of virtuous suggestion are the totality of the sense re- 
sponses; they are unit realizations of the external con- 
sciousness cast upon the spirit or absolute within. When 
the sense impressions are antagonistic and base, the means 
of maintaining unity, power and comprehension are lost. 

Restraint of vicious faculties facilitates reflection and 
leads to mastery, but repression of truthful and legitimate 
•expression destroys both reflection and mastery by yielding 
to the adverse influence of fear. Realization is that particu- 
lar of reflection which is most easily gained— without 
adverse experience — by focalizing the attention upon vital 
issues embodied in magic formulae. 



112 UNIVERSAL LAW. 

The more reflection is applied the more it proves itself re- 
liable, by the discovery of important and vital facts, laws,, 
principles or thoughts according to the degree of consisten- 
cy inspiring it. Feeling is that reflection of spirit which is 
the beginning of consistency and the establishment of 
greatness. 

The spirit of one particular is recognized in proportion 
as kindred particulars are comprehended, for their co-oper- 
ation produces reflection, sight of principles and realization 
of greater power. Love is that reflection by which the 
spirit of one part recognizes equality in a kindred part 
diverse in appearance. Love, comprehensive reflection and 
natural response express themselves consistently, but all 
forms of excess and intemperance end in depression of 
spirits and failure of expression. 

Spirit must be atoned with matter by making it personal 
and by personally applying it in all particulars possible to 
the physical analogies' of nature. Realization of these 
correspondences increases most necessary understanding, 
establishes comprehension and renders reflection natural, 
because free from the bondage of form. 



SIGNS OF CHARACTER. 113 

VIII. 
MAGIC FORMULA. 

Evidence 11. 

Evidence is the means of proving the law. It is also the 
means of reflection, and of communicating with higher 
orders in the most reliable manner. No evidence is so 
trifling bat that it may prove of paramount value in ad- 
versity, and it should therefore be given an opportunity of 
demonstrating its power and value before being con- 
demned. 

Evidence should not be destroyed if possible to pre- 
vent, since it is the means of occupying the attention, de- 
veloping appreciation, gaining apprenticeship in minute de- 
tails, realizing the value of apparent trifles, and of compre- 
hending particular laws, principles and issues. 

When an obstacle is removed without an understanding 
of how it is done, or when a form is destroyed without a 
realization of the cause of its existence, progress is de- 
layed, because the destruction removes the most necessary 
means of understanding. 

When the moral of an issue is recognized, or when the 
moral cannot be discovered without a sacrifice of form, the 
sacrifice becomes legitimate so long as honorable responsi- 
bilities are not neglected. 

All things considered, the more attention paid to any 
subject, the more definite and clear the understanding 
grows regarding it. Realization, or the perfect under- 
standing of one subject or part, does not insure the 
comprehension of converse or kindred subjects; but re- 
flection does not attempt the realization of a particular 

8 



114 UNIVERSAL LAW. 

subject without a comprehension of relative subjects. 

When an arrangement of evidence regarding a particular 
subject is complete, reflection discovers the natural con- 
clusion to be identical in all persons who have the power 
of superior sight. As the arrangement of evidence extends, 
superior judgment and more refined sight are required to 
discover a conclusion identical with others of the same 
plane. 

When the comprehension includes the analogies of 
nature, the correspondence supports truth and justice, and 
discloses the issues of the law. The law of correspondence 
invariably furnishes a natural conclusion, recognized as a 
universal principle. 

The discovery of natural correspondence is easy when 
the mind is strong enough to remain calm in the midst of 
excitement, and undisturbed under the pressure of great 
responsibility. Impressions of great truths cannot be made 
upon the blind or insensible except through the form of 
fables. "And without a parable spake he not. v 

Thought, imagination and sight are but fragmentary re- 
flections, and unreliable until they relate themselves by 
correspondence with the analogies of nature, thus compre- 
hending the moral of appearances. 



Law 12. 
Law is definiteness and its fulfilment simplicity itself. 
No law without an exception is possible, however, therefore 
absolute definiteness is impossible and undesirable. In 
fact, absolute definiteness is an ideal that destroys its idola- 
ters. This ideal inspires intemperance, the violation of law 
and vice; it argues that because a little is good, more 



SIGNS OF CHARACTER. 115 

must be better — more definite and easier to understand. 

Fulfilment of the law is an easy and happy means of 
realization; it is a habit that grows definite in its consisten- 
cy of expression proportionately to the degree that it is 
practiced. 

Nothing is more beautiful or worthy of attention than 
the comprehension of charity; it is the realization of its 
virtues that brings understanding and natural fulfilment of 
the law. Charity lies in spontaneity of expression, in the 
dispensation of justice and mercy, and in maintaining 
honor by being definite, when necessary, to the minutest 
detail. 

Virtue fulfils the law by turning the attention away from 
that which is not an inspiration to love and honor, 
thus exercising the will in a direction that must prove 
right in the main. Virtue is an exercise of heart and mind, 
and is rewarded in proportion as they are united, because 
then the judgment is good. 

Sentiment is not virtue until it has been proven true by 
ordeal. Charity exercises all the virtues upon others after 
first demonstrating at home just wherein the sentiments 
are advantageous and reliable. 

Physical laws are the particulars of spirit definitely 
materialized. They are the basis of reflection; the reaction 
of spirit in matter; the expression of principles; and the 
ultimate of consistent action. Definiteness of minute par- 
ticulars produces evidence that is proof of organization 
and design to those who have the power to see. 

Definiteness is the necessity and base of realization; it 
is necessary for the discovery of partial consistency and for 
establishing co-incidences. It is a matter of principle to 
be definite in making appointments that the interests and 



116 UNIVERSAL LAW. 

convenience of all parties may suitably coincide. Inde- 
cision and indefiniteness are insulting unless unavoidable. 
They violate the law by introducing disorder into the 
calculations of others, thus wasting their time and energy. 
Golden opportunities are lost by indefiniteness. 

No law without an exception is possible. To discover the 
exception is to be in possession of great power, as the 
exception is the issue of the law. Exceptions to rules and 
particular laws are apparently countless and of so trifling a 
nature as to have little apparent value. 

Valuable exceptions are discovered by confining the at- 
tention to the most important issues of life, not allowing 
it to rest upon exceptions, as their counterfeit forms 
•distract the attention. Valuable exceptions to law are dis- 
covered most naturally by making the self an exception to 
the common law of adversity and inversion. 

Expressions of honor, justice, love and faith appear at- 
tractive or repulsive according to the degree of compre- 
hension and power of avoiding inversions. 



Inversions 13. 

No lasting profit is gained by inverting the law. An in- 
version is a failure of virtue and reflection; an assumption 
that wilful ignorance of the law is an excuse for indulgence, 
for violation of the law, or for omitting to fulfil it. 

An inversion is a wrong direction of the attention; it is 
a self-imposed limitation of the sight by confining it to 
failures, to the negative or adverse side; and insensibility 
to the spiritual, virtuous, ultimate or converse aspects. 

It is an inversion to expect more from others than from 
the self; to criticise others before the self is above criti- 



SIGNS OF CHARACTER. 117 

cism; or to call others to account before first seeing where- 
in the self is involved by similarity. 

While fulfilling the law it is possible to love only the 
lovely, beautiful and true. An attempt to love the failure 
of a virtue may be sentiment so long as made in good faith, 
but the judgment being poor becomes inverted when this 
is long continued. 

The inverted are unable to comprehend the good intentions 
of others, ever suspicious of evil. Their regard for them- 
selves is disproportionately greater than their respect for 
the rights of others equally worthy. This conceit finally be- 
comes self-pity, fear and terror; the possibility of these ad- 
verse aspects reaching a dangerous extreme, arises from an 
unwillingness to face the consequences of the personal 
will. The personality desires to be saved. It desires to be 
saved from the consequences of its own waywardness; from 
the consequences of indolence, luxury and unwillingness to 
act in good faith. 

Justification, defense and pity for the personal self 1 
spring from the ignorance of the omnipotence within and 
from fear of personal peril. The desire to be saved is the 
result of an inverted direction of attention, by which it is 
placed upon the personal form; this inversion arises from 
the inability to discriminate between form and spirit. Vir- 
tue acts regardless of consequences, and thus avoids the 
danger of yielding to fear and involuntary adversity. 

The inverted are unwilling to "Let well enough alone," 
but seek to insure themselves from the possibility of fear 
or adversity, regardless of gross injustice to others. They 
seek to make forms more perfect than is possible from their 
very nature or excuse for existence. Inversion serves the 
lesser at the expense of the greater, and sacrifices the end to 



118 UNIVERSAL LAW. 

the means. 

The consequences of guilt, and an heroic effort to conceal 
a great sacrifice, appear identical on the surface. Sympa- 
thy and intuition through power to see the virtuous aspect, 
are able to discriminate. But the inverted, through pre- 
sumption or taking silence for confession of guilt, condemn 
in others what would have been true of themselves. 

Self-pity seeks to be indulged; it seeks to be depraved by 
the destruction of self-reliance, gratitude and the nobler 
sentiments. Indulgence is the joy of feeding the brutal in- 
stincts until their satisfaction becomes so revolting to the 
nobler instincts, that they are eventually destroyed. 

Sentiment is all that constitutes mortal existence. The 
everlasting necessity for sentiment, and the apparent ne- 
cessity for remaining inverted, springs from failure to keep 
the attention fixed upon success of the virtues, first in self 
and then in others. From this failure to hold the attention 
in the right direction, the source of reflective happiness is 
turned toward intense responsibilities that will not be so 
neglected. 

An inverted person deliberately depolarizes himself by 
harboring spirits of an unkind and revengeful nature; by 
acting from unjust prejudice, regardless of the feelings 
of his sponsors and dependents; and above all by prying 
into the secrets of a fellow being's heart to satisfy his 
suspicion, curiosity or contempt. 

Inversion depends wholly upon the meagre evidence of 
the physical or sensual faculties when rendering hasty 
judgment, regardless of the promptings of the finer and 
more gentle forces. An inversion demands from others a 
virtue before it has realized the quality of that virtue by 
experience and personal demonstration: otherwise it would 



SIGNS OF CHARACTER. 119 

be merciful, yet avoid the danger of indulgence. 

Criticism is an inversion that demands, not virtue, but 
some counterfeiting sentiment; it demands from its associ- 
ates the fulfilment of an impractical opinion as to what 
constitutes virtue; and it expects the unnatural demon- 
stration of some ideal the folly of which is soon recognized 
by all who attempt it. Practical ideals are demonstrated 
virtues when a perfect understanding warrants their requi- 
sition from others. 

Exceeding mercy, when shown to the inverted, appears 
contemptible to them, for they are unable to discern the 
nobility of purpose, or to comprehend the great unity of 
worthy motives influencing the impulse. To exceed the 
bounds of mercy is an inverted virtue; hence it is a vice. 

Permitting injustice and submitting to imposition, savor 
more of dishonor and cowardice than of the non-resistance 
of evil. Impersonal evil, or indiscriminate imposition upon 
inoffensive members of society, is criminal; and voluntary 
toleration is unjust sentiment if not inversion. 

Exceeding the bounds of mercy, exercising patience when 
it is no longer a virtue, and otherwise condoning evil 
toward the public, is the shirking of a responsibility dearly 
paid for in disappointments apparently irrelevant. 

Sins of omission are as unjust as sins of commission. 
Virtue restrains the spirit of revenge; but when pity has 
grown indulgent, it is no longer pity, and no longer akin to 
love. Overweaning pity, indulgence and faith, invested 
where security is poor, are certain of betrayal, for the form 
is no longer suited to the end and so meets the end of all 
forms. 

Self-pity, concealment of honest emotions, and failure to 
tell the truth to those who are able to bear it, are rewarded in- 



120 UNIVERSAL LAW. 

versely, because the motives are not upright. The lovely 
are loved because they prove themselves lovable by first 
loving. They love the best within themselves first, and in 
that way are able to see the best in their relatives. 

The unlovely invert the law by seeking to be first loved, 
insuring self-defeat. What they seek is not love but pity 
or indulgence, because love is inspired by virtue and based 
upon respect; but in lieu of evidences of beauty, the in- 
verted proclaim adversity and even feign distress. 

Voluntary endurance of adversity permits the master plain- 
ly to see laws which are reversely emphasized by involun- 
tary adversity. Involuntary conduct is devoid of virtue 
and therefore not a fulfilment of the law; it is rather a 
bondage to the form of the law through confinement of the 
attention to the adverse or inverted aspect of power. 

When law is without an exception, it no longer appears 
to the sensible as law but as fact. To confine the attention 
to the adverse, inferior or base aspect, is to ignore a fact 
upon which success is dependent. When all other means of 
dependence have failed, faith relies upon the existence of 
this fact. Until this fact upon which faith relies is recog- 
nized, its existence remains an issue denied by involuntary 
action in all its forms. 



Faith 11 
Faith seeks demonstration of the issue or law that in the 
end virtue is stronger than vice, good is more powerfurthan 
evil, and right will ultimately overcome immediate wrong. 
Faith is a voluntary investment of life in the good security 
of consistency, regardless of the delay necessary for perfect 
expression. 



SIGNS OF CHARACTER. 12 L 

Failure of consistency in expression may be ignored when 
made in good faith, voluntarily, and with a willingness to 
face the consequences, as in charity or substantial pity 
void of condescension. Love, though blind to inconsisten- 
cy in the object of its affection, is keen to recognize the in- 
justice of its own indulgent attitude. 

Faith shows its power and consistency in personal appli- 
cation. Failure to apply shows faith to be of the head and 
not of the heart; that it is sentiment and not virtue; that 
it is theoretical and impractical till demonstrated; and 
hence that it is not faith but blind belief. 

Faith is an investment where security is good, and, like 
seed in good soil with suitable conditions, it is not dis- 
turbed by questioning or doubt till the time of harvest. 
The reward of faith is certain, for it perseveres after ex- 
haustion, though hope be dead. Its benefits are not con- 
fined exclusively to the self; but by involving the welfare 
of others it moves them to conspire in the reward of faith. 

Danger of the betrayal of confidence and the consequent 
necessity of faith are vital issues of the law. Faith relies 
upon responsible authority after exhaustion arising from 
attempted self-reliance. 

Self-mastery is discovered by the relief which follows the 
confession of motives causing shame. But when one is not 
ready for relief, a master-hand will not permit an oppor- 
tunity for confession, and will conceal his power because 
certain of betrayal. 

Confession to the master is only necessary when one is 
unwilling to confess to himself the wisdom of renouncing 
base motives. "Call no man your master." Otherwise, the 
need of faith in self and of being honest with self, becomes 
less apparent; and failure to recognize the need permits 



122 UNIVERSAL LAW. 

adversity to arise, relieved only by confession or increased 
indulgence. 

To act in good faith, regardless of selfish advantage, a- 
mounts to the inspiration of justifiable motives. When 
faith has once been invested in a relative, or one has acted 
in good faith, nothing short of self-condemnation should be 
permitted to disturb or destroy the investment. The irres- 
olute are thereby compelled to act honorably from a sense 
of shame, when they are capable of no nobler motive. Faith 
will open the heart and inspire nobility, when even adver- 
sity fails to arouse sympathy. 

Repentance draws forth pity, and, by the assistance it 
brings, tides over difficulty. Confession is a means to the 
same end, for it unburdens a load of shame. To employ 
confession, to feign distress and to be conscious of self-pity, 
are forms of moral beggary — the common means of betray- 
ing the confidence of the master. 

The master's confidence is betrayed through an attempt 
to bridge the impassable gulf or distance between the sense 
of honor in himself and pupil. But there comes a time 
when voluntary adversity refines his personal appearance 
beyond the domain of the physical senses. 

Involuntary adversity and the urgent need of relief force 
the faithless (those of little faith) to invest the little they 
have where it is certain of betrayal. "Whosoever hath not, 
from him shall be taken away even that he hath." 

Faith, being the offspring of love and wisdom, must be 
the issue of both — of life, the most vital issue. The Word 
is the consciousness of power constituting a principle, the 
means of overcoming difficulty, or the issue faith. ,; The 
just shall live by faith." 

Money symbolizes power; but its happy investment ap- 



SIGNS OF CHARACTER. 123 

plies to faith — investing sympathy wisely. Money unwisely 
invested never brings happiness. Irresponsible people are 
most willing to experiment with money; but they are the 
least willing to face the consequences of their mistakes, to 
which they are blind. 

People fail to discover or understand their relatives from 
lack of faith in their neighbors, fearing to be honest with 
them, waiting for them to take the initiative. Inversions 
expect others to begin good works; they are willing to 
share in great benefits without assuming hazards that open 
the eyes of faith to become knowledge. 



Negation 15. 

Power springs from a superior realization of unity, to 
which all positives are negative. Perfect fruit is rooted in 
the rich soil of many failures: immortality is rooted in 
its negative, mortality. 

A negative is a naturally base unit having two poles or 
extremes, one spiritual and the other material. A negative 
is the failure of a spiritual law to express itself in a par- 
ticularly definite manner. If spiritual laws were as defi- 
nite in their expression as demanded by the inverted or 
irresponsible, it would demagnetize their efforts, depress 
their spirits, and deprive them of liberty. The result would 
be the same if neighbors conformed to our particular ideals 
of perfection in them. 

To antagonize a negative or evil, is to criticise the divine 
purpose because it is manifested in some degree short of 
our individual notion of perfection. Criticism and person- 
al condemnation are evidences of seriousness, irresponsi- 
bility or inversion. To deny that any form of power, in- 



12i UNIVERSAL LAW. 

eluding personal evil, springs from a source other than 
good, is to wilfully ignore higher law. 

Denial of the existence of indisputable facts is justifiable 
in the blind, as with them it results from the failure of 
realization; but wilful denial causes blindness. 

Surrendering the attention involuntarily (without exer- 
cise of will or judgment) to negatives, failures, that which 
is not beautiful, or whatever disturbs reflection, should 
be avoided as much as possible because it is legitimate to 
deny that which is not established; also because positives 
are more powerful and nearer the truth; this is a rule to 
which, of course, there are exceptions. 

Negatives are the evidences of greater truths which from 
lack of definiteness have failed to attract attention; they 
are therefore indefinite, and it is impossible to prove them 
substantial. 

Negatives should either be dealt with voluntarily (as a 
matter of choice), or they should be ignored: in this way 
they are treated in good faith, and it is unnecessary to take 
into account their failures, for if truth be in them it cannot 
be ignored. 

All failure, fear and involuntary adversity (resisting evil), 
are inversions of the law. An inversion fails to exercise 
the will or faith in self when honor is at stake. "Who hesi- 
tates is lost." 

"If" is the failure of spirit; it is the negative of its vital 
issue. To forget "If" in good faith, when honor is at stake, 
is to penetrate indirectly all difficulty: thereby one may 
pass through hell and death, oblivious to its terrors. "Yea, 
though I walk through the valley of the shadow of death, I 
will fear no evil: for thou art with me." 

The very presence of doubt, disturbance, anxiety or 



SIGNS OF CHARACTER. 125 

question, is evidence that the human will is not atoned with 
the divine. All forms of negation, fear and ignorance of 
necessary truth, arise from an unwillingness to atone the 
human with the divine will: faith in the power of divine 
coincidences is weak. The attention is held by failure, 
though the best possible under the circumstances may have 
been done. 

Living up to noble impulses before they have time to pass 
away, is the easy method of atonement and of the realization 
of vital issues. Delay in the comprehension of important 
issues comes from the habit of delaying the execution of 
noble purposes. Delay in the realization of a particular 
issue calls for focalization of the attention upon the diffi- 
culty according to the seriousness of the delay. 



Issues 16. 

All issues or difficulties arise from a conflict of motives in 
which the nobler survives, although the victory may not be 
apparent at first. Whenever one unit tries to take advan- 
tage of another, it is through personal love or love of form, 
although the cause may appear to be enmity or indifference. 
As soon as the ultimate of his conduct becomes apparent 
and the correspondence of nature is recognized, he will re- 
pent or cease the injustice and a long train of difficulties 
will be solved. 

In this lies the simplest solution of all real difficulties. 
Through the non-resistance of evil, the ultimate of person- 
al conduct becomes evident: when the unnaturalness of in- 
justice is realized, the wrong appears foolish and revolting: 
the difficulty solves itself; and the issue becomes self-su-p 
porting or advantageous. 



126 UNIVERSAL LAW. 

The greater the difficulty, the more vital the issue: the 
more permanent the advantage when the difficulty is rightly 
overcome, and less desirable when otherwise. Through the 
mastery of issues, adversity is converted into advantages 
which increase the virtue with which to more easily over- 
come still greater difficulties. 

Difficulty arises from attempting mastery before serving 
an apprenticeship, from attempting too much in an indefi- 
nite manner: and from ignoring issues because they appear 
no greater than trifling or irrelevant details. Mastery real- 
izes and comprehends the poles of a emit, atones the ex- 
tremes composing the unit, and avoids confusion by dis- 
criminating between the form and spirit. 

Power lies in instant, easy and particular realizations 
which have not yet taken objective form, but the results of 
which belong to artifice and invention. Artifice brings 
quick results, but they are temporary and unsatisfactory in 
the ultimate, for the will that depends upon them for ig- 
noble advantage is personal and unnatural. Until artifice 
grows natural through identification with the particulars of 
a greater organization, it is not reliable in emergency on ac- 
count of failure to realize the true issues of life. 

Artifice unnaturally emphasizes particular results by in- 
version, action fails to co-incide with reaction: and in place 
of voluntary virtue, the result is involuntary adversity. 

In gazing at a jewel, according to the time-honored custom, 
the rays of light from the sun and from the eye of a person 
co-incide and form a particular realization. The jewel then 
becomes the mediator of an artificial atonement between 
the person and that expression of divinity manifesting 
through the sun. 



SIGNS OF CHARACTER. 127 

Responsibility 17. 

Nature is ever responsive to the requirements of plasticity, 
but fails to provide for the recuperation of intemperance, 
specialized function, or apology. When the mind alone is 
refined, it becomes quickly specialized and inverted, but re- 
finement of the heart renders the mind plastic, sensible and 
responsible in the use of power. 

The possession of power without responsibility, is fatal in its 
results. The mere possession of power does not insure re- 
sponsibility in its application. Presumption, failing to see 
this fact, condemns the hand that withholds great oppor- 
tunities from the self-destructive aspirations of the irre- 
sponsible. 

Responsibility recognizes power and opportunity by the 
intimation of consistent evidence; but the irresponsible de- 
mand that they be trusted with secret intimations where 
truth is certain of betrayal. Personal demand, criticism 
and contempt are tokens of irresponsibility, and consequent- 
ly of the inappreciation of great opportunities. 

The more truth one possesses, including the possession of 
all forms of power, the more evident to the responsible is 
his expression of responsibility, hence the less his need 
of profession. It is dangerous to present evidences of 
power to the unappreciative and irresponsible. 

Relationship places responsibility with relatives, where it 
belongs, for they alone are wholly reliable. To invest other 
than a relative with responsibility, is an inversion of the 
law. The law is: — "Love thy neighbor as thyself/' The 
neighbor is appreciative of sympathy and assistance. To 
discover in what particular one is a neighbor, he must be 
trusted along various lines to no greater degree than may be 



128 UNIVEKSAL LAW. 

forgiven or forgotten in case he prove unappreciative. 

The master remains hidden among' 'neighbors until he 
is discovered through an attempt to assist him. The irre- 
sponsible omit to trust'their neighbors to the extent of the 
rule of faith, thereby insulating themselves from the master. 
Responsibility cements relationship, creating^an [affinity or 
love between two parts of a greater consistency. 

The person who will permit another, who is capable of 
self-reliance, to invest him with authority, is himself irre- 
sponsible: this is the issue of virtue, mercy and sympathy. 
Intemperance in any virtue inspires unwarrantable as- 
sumption of responsibility through an unsuspected pride, 
self-consciousness of virtue and personal success. 

The irresponsible are anxious to T assume obligations 
where they are particularly unreliable, because it stimulates 
their pride and seems to warrant the ^shirkingjof more le- 
gitimate duties. An attempt to shirk responsibilities forces 
them upon others, and destroys the pressure from which 
power springs: to regain power, radical changes become 
necessary. 

Failure to hold relatives responsible beggars their self-re- 
liance; converts friends into enemies by restraining the 
sense of obligation; subjects the master to betrayal of 
his confidence from indulgence; and demagnetizes the 
guilty. 

Pupils betray the confidence of the master by feigning 
great distress, thus arousing his sense of pity; by demand- 
ing indulgence, thereby forcing upon him their own re- 
sponsibilities; and tempting him to compromise or bridge 
too great a distance between the sense of honor of each. 



SIGNS OF CHARACTER. 129 

IX. 
THE ABSOLUTE. 

God 18. 

The Absolute is a demonstration of perfect consistency 
or unity resulting from eternally established, consistent 
relationships. When conception of the qualities of the 
Absolute exceeds the ability to personally demonstrate 
them, the result is lack of individuality and of definite pur- 
pose; since conception, unless accompanied by demonstra- 
tion, is irrelevant and valueless. 

References to the Absolute must therefore appeal to 
the understanding, otherwise there would exist no com- 
mon ground of correspondence between the Absolute and 
its particulars. 

The interpretations of God are many and varied: the 
more similar these interpretations, the more nearly do they 
approach the truth. Diverse interpretation is caused by 
presumption, which seeks to limit the possibilities of the 
Absolute to the scope of personal experience. 

The Absolute is relatively known in His offspring, the 
manifestation being the same as that of any person who 
reveals himself naturally. The power to recognize the dif- 
ference between the Absolute and its manifestations de- 
pends upon the degree of sensibility, which must be devel- 
oped in order that the evidences of consistency can be rec- 
ognized; this power of recognition also depends upon the 
ability to comprehend an extensive array of established 
evidence. 

The inverted are blind to undeniable revelations of the 
Absolute, holding it responsible for the fact that they shirk 

9 



130 UNIVERSAL LAW. 

all sense of the responsibility by which manifestation of the 
Absolute in humanity is maintained. 

The inverted receive few revelations because of failure 
to reveal to their fellows those evidences of the Absolute 
which they do recognize. 

Inversion results from failure to express sentimental 
truths discovered through experience; — u But whosoever 
hath not. from him shall be taken away even that he hath." 

Those who demand a definite manifestation of the author- 
ity of the Absolute are blind to the fact that the assumption 
of authority, unless based upon absolute necessity, carries 
with it a responsibility that is self-destructive in its very 
origin. 

A definite manifestation of authority is the particular 
emphasis of some quality of the Absolute: an emphasis is 
unnecessary and most undesirable, since it destroys the 
responsibility incumbent upon humanity of maintaining 
consistency without demanding unwarrantable indulgence. 

The inverted refuse to accept the authority of God or of 
His angels, in blissful ignorance that they are thereby being 
debarred from the possession of advantages which would 
undoubtedly be appropriated by them for personal ends. 

Man must himself become absolute or perfectly consist- 
ent before he can recognize the consistent possibilities of 
the Absolute. The conduct of the Absolute corresponds to 
the necessity discovered by love to remain consistent with 
its manifestation. In order that the consistency of love be 
not strained beyond endurance, and that it may remain se- 
cured from degradation, no one may hope to be loved unless 
he first prove that he is worthy of love. The unlovely may 
be indulged with pity; but pity is not love. 

Through an inappreciation of God's love, we express our- 



SIGNS OF CHARACTER. 131 

selves so inconsistently that while acting with the purest of 
motives we are misunderstood. Christ Jesus preferred to 
be appreciated by succeeding ages, rather than by the one 
which gave Him birth, therefore the manifestation of His 
life was not confined to the age in which He lived. 



Name 19. 

The Absolute is referred to by the use of various names, 
such as God, First Cause, Spirit, Life, Energy, Force. 

"What's in a name? The rose by any other name would 
smell as sweet", since its odor appeals definitely to the phys- 
ical senses, and the power to radiate perfume does not de- 
pend upon title for recognition. 

The mind is confused by names; these, while emphasiz- 
ing particular qualities or possibilities of the Absolute, 
cause the power through which they are consistently 
demonstrated to be overlooked. 

The purpose of a name is to indicate position, but not to 
define the limit of opportunity. Those who depend upon 
definitions for information will view position as a point lo- 
cated beyond the horizon of their understanding. 

The various definitions of the radix appear at first para- 
doxical. One definition seems to conflict with another, be- 
cause qualities manifesting under various conditions are 
subject to change. As the scope of vision increases, these 
apparent inconsistencies disappear in a transcendent moral 
previously evading attention. 

Environment gives the radix the opportunity of manifest- 
ing its power to rise superior to adverse conditions, and 
thereby improve them. Adverse conditions, therefore, lose 
their power when the radix of a particular form or person- 



132 UNIVEESAL LAW. 

ality relates itself naturally as a part of the organic whole 
to the Radix of all forms. 

Change of environment allows the radix an opportunity 
of manifesting consistently, yet without effort. Descrip- 
tions of the radix, therefore, vary according to the changing 
forms of its manifestation, as drawn forth in response to its 
environment. 

The term radix is here employed to indicate the presence 
of the Absolute, and includes the idea of an innate quality 
made outwardly evident in all forms, whether manifest in 
greater or lesser degree. Every form is a particular evi- 
dence of this quality. The term radix is also suitably re- 
lated by sound and meaning to other technical terms ap- 
pealing readily to the understanding. It indicates sponta- 
neity or an overflow of force arising from the roots and 
working out toward the circumference. 

Radix means root: but when used in a universal sense it 
refers to the good, true and practical existing in every form 
as the root of all power. Anything beyond the good, true 
and practical, considered as a unit quality, is unworthy of 
particular observation beyond ridding the attention of 
disturbing influence. Function discards evil; but retains 
the good that it may be expressed suitably to the condi- 
tions of the form through which it manifests. 

Force can be understood only by the effect produced 
or by the conditions of its manifestation. It is produced 
either directly or indirectly by conversion from other forms 
of energy. It is the result of some exciting cause and trav- 
els at different degrees of speed and strength according to 
the substance conducting it. Force is one of the most uni- 
versal or ever present qualities of the Absolute; nothing re- 
garding its identity may be positively known, therefore con- 



SIGNS OF CHARACTER. 133 

sideration of the Absolute would be ridiculous were it not 
for the necessity of discovering and conforming to absolute 
laws. 

There is a quality of force that manifests itself universal- 
ly, and of its attributes all forms in their diversity are but 
symbols. 

All forms of force are convertible into other forms. Heat 
is transformed into light, and light into vital force as in 
plants. Of this force the sun and all the elements of nat- 
ure are reservoirs. But as the elements are in a state of 
equilibrium, no use can be made of this force unless liber- 
ated by some process of destruction or resistance. Resist- 
ance to this force is the source of all human energy. 

There is no known substance through which its attraction 
is not felt, with the exception of soul substance. Soul sub- 
stance, being resistant to the coarser elements of this force, 
is correspondingly the source of great power. Thus, on 
the physical plane, if a substance wholly resistant could be 
found, it would become the source of unlimited power. 

This force is usually referred to as a substance, though it 
rises superior to all definitions of substantial forms. It is 
regarded as a fluid capable of transmission to a distance. 
Its manifestations cannot be described without the use of 
language impossible to apply strictly to material force. 
The most common form of this force is known as electrici- 
ty, yet descriptions of it are equally applicable to other 
qualities of the Absolute. It is utterly impossible to con- 
vey in words a realization of this marvelous force, the pow- 
er to appreciate it depending solely upon the degree of 
mental sensibility. 



134 UNIVERSAL LAW. 

Beginning 20. 

"Beginning" is a relative term, referring to a definite 
state of consciousness, namely, a realization of the relation 
between cause and effect. When the sensibilities have been 
so aroused that a greater array of established evidence can 
be comprehended, the natural conclusion, inevitable conse- 
quence or culmination of the evidence is recognized as a 
principle. 

Discovery within of a principle attracts its corresponding 
form without, and the dawning of the form upon the con- 
sciousness marks the time when its existence will be made 
use of in subsequent calculations. This time indicates the 
beginning of recognition, and relates to the form, the prin- 
ciple of which may have existed from the beginning of time 
itself. 

When a child learns the meaning of a word, he is sur- 
prised to discover that the word is in constant use, but 
that he had been insensible to its sounds or form when pre- 
viously employed in conversation. Spirit is the substance 
or principle of all things, and its recognition is the begin- 
ning of eternal life, for it inspires reliance upon the begin- 
ning or radix of all forms. 

Realization of the presence of an issue causes the discov- 
ery of the relation existing between its responsible and irre- 
sponsible factors. An issue is the beginning of adversity, 
and its recognition the beginning of resolution and respon- 
sibility. 

At the inception of a principle greatly in advance of the 
average comprehension, and previous to the demonstration 
of its possibilities, the recipient imagines that he is person- 
ally superior to his fellows; — failing to realize his complete 



SIGNS OF CHARACTER. 135 

dependence upon them for the power of demonstration. 
Through this inversion of power he imagines he has the 
truth, all the truth, and nothing but the truth. This is 
the beginning of schism in the Church of Christ, both in 
the individual and in the body corporate. 

The radix is the origin of all power, and indicates the un- 
expressed possibilities of every natural form. It is the di- 
rection of least resistance within; the common direction 
sought by all forms of natural energy and the beginning 
from which all forms spring and develop consistently. It 
is the proper source from which to insure success at the 
beginning of every desirable enterprise. "There is a tide in 
the affairs of men, which, taken at the flood, leads on to 
fortune", — because at that time the personal will is regu- 
lated by a direct impulse from the divine will or radix, and 
is thus rendered responsible. 

A person begins to live when he realizes the omnipotence 
of spirit and the already existing perfect consistency of the 
universe as a whole. "Let there be light," is the spontane- 
ous cry of every soul on awakening to a realization of the 
fact that it alone stands in the way of the demonstration of 
its own divinity. 

Light is the influence of a superior order. "At midday, 
O king, I saw a light from heaven, above the brightness of 
the sun." Greater light shows the way to live more consist 
ently and with greater self-reliance, rendering the individ- 
ual more responsible for the consequences of his action, be- 
cause able to see results more clearly. 

Responsibility is the beginning of virtue and is gained 
through willingness to face the consequences of every 
thought and action. Until one is willing to face the conse- 
quences of his conduct he has no right to expect assistance, 



136 UNIVERSAL LAW. 

for he would fail to appreciate true assistance when offered. 

Irresponsibility seeks indulgence, which is a questionable 
form of assistance because facing its consequences may be 
shirked. The consciousness of a personal motive is the be- 
ginning of intemperance and adversity; while restraint of a 
motive unsanctioned by the conscience is the beginning of 
reformation. 

To readily overcome any great difficulty it is necessary 
that a right beginning should be made, and, by so doing, the 
possibility of a right ending is increased. Every real diffi- 
culty contains within itself the secret or elements of its own 
overcoming; if only an apparent difficulty, it disappears 
with the turning of the attention in another direction. 

When persistent effort seems necessary to overcome great 
difficulty, serious misunderstanding is indicated, also ne- 
cessity of returning to the radix for the purpose of locating 
its cause. 

4, In the beginning God created the heavens and the 
earth." In the analysis of the motive for asking every im- 
portant question lies a value greater than may be found in 
any external answer. Strength and courage of conviction 
lie in their origin, or in the motives inspiring them. The 
understanding of self is based upon a recognition of the 
motives inspiring selfish action. As the character of self- 
ish motives is recognized, they are discarded, pushed toward 
the periphery of self and used only as evidence for necessa- 
ry or legitimate self-preservation. 



SIGNS OF CHARACTER. 137 



Spirit 21. 

Spirit is veritably God the Father, and not a reflection of 
Him, as is sometimes contended. If the spirit of mortals 
were merely reflections of God, they would still be of the 
substance of the Father, but with all relationship and means 
of identification destroyed. In such case, there would be 
no absolute standard of progression, and the existing unity 
between all forms would become hopelessly confused. 

God is life, and manifests Himself in obedience to abso- 
lute laws. He may be recognized proportionately to the de- 
gree of soul acquired by a spirit during its earthly pilgrim- 
age. ;, Xo man hath seen God at any time, save the Son." 
A spirit is clothed with the Sun and becomes a Son accord- 
ing as it maintains its individuality in the face of adverse 
conditions. The Sons of God see God through the Sun, to 
whose Presence men are blind. By men are meant those 
who worship mentality regardless of soul or of the system 
through which spirit is demonstrated. 

Soul is the wedding garment marking the rank of spirit, 
protecting it from distraction, and facilitating its power to 
rise superior to adversity. Adversity is a temptation to in- 
vest the attention adversely to one's best interests; and if 
yielded to involuntarily interferes with the accumulation 
of soul substance. The spirit becomes interested in and 
identifies itself with every form in accordance with the de- 
gree to which it allows itself to be impressed. False impres- 
sion interferes with freedom of expression; it extorts the at- 
tention by impressing the spirit with an idea that a par- 
ticular form is worthy of its attention, regardless of the 
spirit or eternal value which the form represents. 
■ The soul protects the spirit from the temptation to devote 



138 UNIVERSAL LAW. 

its interest to forms of trifling and temporary value, forms 
which would not be consistent with its eternal interests. 

A Soul is regarded as a personality, in the same manner 
that personality is regarded as mind. Xames are but the 
means of identification, just as the employment of a char- 
acteristic attribute represents an individuality. Confu- 
sion fails to recognize a greater quality than is expressed 
by the reference, assuming that a form amounts to no 
more than the truth it expresses. From an absolute posi- 
tion this might be true; but the blind are insensible to per- 
fectly consistent expression or radiations superior to their 
own demonstrations, owing to the confusion of their sensi- 
bilities. 

Soul is the individualization or covering that protects the 
spirit from dissipation. As a soul grows in strength it is 
able to face temptation without yielding to an exaggerated 
impression of its own worthiness. 

The spirit becomes dissipated and loses soul power 
through intemperate devotion of attention to some object. 
Through intemperate devotion of attention to any object, 
interest grows to inordinate love, and spirit finally identi- 
fies itself with the form of that object beyond its power of 
withdrawal. 

This confusion of the spirit permits its identification with 
a particular form until it becomes isolated, when, like a 
house divided against itself, it falls. The spirit then as- 
sumes itself to be the person or form with which it has be- 
come identified, and is unable to separate its spirit con- 
sciousness from the consciousness of personality. This con- 
fusion blinds the sight and leads to confusion regarding all 
the forms of nature. 

Through dissipation the spirit loses substance; it loses 



SIGNS OF CHARACTER. 139 

the consciousness of possessing soul and the affinity by 
which soul is held in organic structure. The spirit then be- 
comes depressed and leaks away: or it is identified with 
thought forms, shades and elementary spirits infesting the 
atmosphere. 

These elementary offspring of spirit then return, seeking 
to impress with thoughts of adversity the parent that gave 
them accidental birth. They seek to impress the original 
spirit with intemperate appetites and self-indulgent desires. 
in order that it may lose the soul substance upon which 
they seek to feed. "He that eateth and drinketh unworthily, 
eateth and drinketh damnation to himself, not discerning 
the Lord's body." 

Soul. then, is destroyed by submission to impressions 
created by adverse thought forms: these forms are inspired 
by elementary spirits which were originally part of the 
soul's own spirit, and it is a question which has the greater 
power, the original spirit clothed with soul, or numbers of 
elementary spirits possessing neither soul, mind nor pur- 
pose beyond the degree necessary for the indulgence of 
their drifting existence. 

Elementary spirits should be starved out by refusal to 
yield to impressions of adversity; thus forcing them to 
return to the parent spirit as organic parts of an original 
whole, giving it greater power of consistent demonstration 
and enabling it to acquire more soul substance through 
which to manifest Sonship. 

Nothing is worthy of attention outside the beauty of 
spirit manifesting consistently in all forms according to 
the definite circumstances of emplacement. We relate our- 
selves to God by remaining individualized spirit co-oper- 
ating with Him in bringing about a demonstration of His 



140 UNIVERSAL LAW. 

own powers in material creation. 

As soul substance is aggregated through consistency of 
daily life it becomes impervious to adverse impressions 
or impressions of adversity. The elementary spirits are 
starved, allowing the original spirit to regain its original in- 
dividuality, strengthened through the trials undergone. 

When elemental spirits or souls that have been greatly 
impressed with adversity become incarnate they may as- 
sume the form of monstrosities. When a spirit becomes de- 
void of soul substance, the soul is said to die. When a per- 
son dies from poverty of soul substance, he is compelled 
by shame and confusion to hide his nakedness, thus re- 
maining where there is not sufficient light to expose his true 
condition. 

Such persons, owing to the darkness in which they are 
compelled to grope, understand less of their true condition 
when disembodied and in the psychic plane, than when in- 
habiting the physical plane. When disembodied, they are 
obliged to return to a world of material forms, and, by asso- 
ciation with their fellows, acquire intelligence or mind. 
Mind is a mould, shell or protection to the spirit, which 
it uses until strong enough to face temptation and thereby 
gain affinity for soul substance. The process is analogous 
to that of the egg-shell protecting the chick till it is hatched 
into the consciousness of a higher plane of action. 

Spirit alone has the power to attract attention. Any 
form, therefore, that attracts attention, even though it be 
disturbing or apparently evil, derives its power from spirit. 
"Thou couldst have no power at all were it not given thee 
from above." It is the power of a form that attracts atten- 
tion, and according to the degree of attraction it is related 
by spirit to the observer, a relationship which, when under- 



SIGNS OF CHARACTER. 141 

stood, is beautiful. 

Failure to recognize the beauty of spirit ensues through 
confusion of the form with the spirit. When spirit is 
turned toward spirit, the beauty, desirability and relation- 
ship of every form that has power to attract the attention 
is recognized. 

As forms grow true they become definite, and, by merging 
into greater forms, develop as natural units and become 
less apparent; their power is radiant, and is used to support 
others rather than to express themselves in a personally 
selfish manner. Through consistent co-operation, the need 
for selfishness disappears. 

Perfection does not belong to form. As form approximates 
perfection, it submits to the inspiration of spirit, radiating 
its influence as beauty. The reconciliation of spirit with 
form is beautiful when recognized. 

Through failure to radiate spirit, the form becomes depo- 
larized; it loses equilibrium, the sun of righteousness no 
longer shines upon it and, through the consequent loss of 
beauty and usefulness it is no longer afforded an excuse for 
existence. 

The Point 22. 

The Absolute is inconceivable; therefore in manifesting 
it assumes the quality most conformable to the mind ob- 
serving it. The quality of the Absolute is manifested as 
a ' mathematical point, void of dimension beyond an indi- 
cation of its position. The demonstration of a point, to be 
consistent, must be manifested equally in all directions, 
compelling it to assume the natural form of a sphere or cell. 

Both spiritual and material entities are indicated by 
forms. These are the bases of reference and the means of 



142 UNIVEBSAL LAW. 

indicating purpose. They also assume the responsibility 
of supporting the radix or spirit. Thus is assumed a mutu- 
al understanding of the natural relation existing between 
a form and the spirit it in part supports. 

When a form is sufficiently brief, apparently irrelevant or 
suggestive, it becomes a point. That to which the point re- 
fers is relative to the point only in the mind of one capable 
of reflection. Reflection recognizes the natural relation ex- 
isting between a point and its meaning. 

Should an object indicated by a point possess a self-con- 
scious will with power sufficient to work consistently, its 
greatest necessity would be demonstration of its possibil- 
ities. The satisfying of this great necessity is called 
function. 

Function eradicates substance from the center of con- 
sciousness and, by the resolution of self into a minute and 
definite analysis of all its possibilities, forms a periphery, 
circumference or definite limitation to the extent of res- 
olution. Function discovers the possibilities that are most 
necessary as a beginning in the fulfilment of consistent 
desires. 

The power of originality, invention and design are at- 
tained by discovering the greatest necessity before seeking 
to satisfy it. Necessity is the mother of invention, while 
desire is the consciousness of a definite necessity inspir- 
ing determination or self-imposed limitation. 

In focalizing the attention upon an imaginary point for 
any length of time, it will be seen to develop a circumfer- 
ence at the expense of its center. Any mind strong enough 
to rivet the attention periodically upon such a point will 
come into possession of all knowledge. But the greater the 
extent of knowledge concerning material things the more 



SIGNS OF CHARACTER. 143 

unprofitable, owing to the tendency of material force to dis- 
sipate itself. 

When people in a theatre discover it to be on tire, their 
disorganization becomes self-destructive through allowing 
the brutal instincts to assume control of higher faculties. 
The boundary of consistent determination or of the line of 
crisis is broken and consequently the power to make a profit- 
able investment of knowledge by definite understanding is 
lost. In order to be useful, knowledge must be organized, 
especially in emergency. It must be based upon definite 
expression in which the Absolute becomes manifest through 
its outward consistency. 

It is impossible for organized knowledge to manifest con- 
sistently except as good will toward men. When thus mani- 
fested, the Absolute no longer appears as an indefinite in- 
dication, possible position, or imaginary point, but, through 
manifestation of quality, is invested with the sense of pos- 
session. Possession is consciousness of power sufficient to 
demonstrate the self consistently. 

A point indicates the principle of spontaneity or the 
overflow of force arising from the root and working out 
toward the circumference. A principle is the culmination 
of a group of cells or radicals; the synthesis of all particu- 
lar units of a given order; and the point of comprehension 
of a family of naturally related members. A principle in- 
dicates a community of interests which, by recognition, in- 
spires the members of an order to attempt by focalization 
the solution of problems common and vital to all. 

A point is a definite, established position indicating a 
greater unity, and assuming a perfect understanding of the 
means by which it is supported. It is the momentary man- 
ifestation of a mysterious power that baffles the under- 



144 UNIVERSAL LAW. 

standing. It is the Nth power, entity or energetic existence, 
containing within itself all the virtuous qualities of the sub- 
stance from which it is refined or extracted. 

A point is an indication of universality, and, when carried 
to its natural or consistent ultimate becomes a cell, form, or 
established fact. The value of a cell, cipher or form de- 
pends upon the character of its position and the number it 
follows or precedes. When universal or common qualities 
by their aggregation establish a unity that is undeniable 
yet not wholly apparent, the fact is indicated by a point. 

When sufficient in number, the repetitions of a point re- 
presenting power indicate the limit of their appearance; re- 
petitions establish form. Unnecessary repetitions produce 
monotony, while diverse repetitions produce mystery and 
arouse a desire to comprehend it. 

When it is necessary to arouse particular qualities, mo- 
notony may be avoided by change of scene and the substi- 
tution of one point or principle for another. Points and 
principles remain the same, but the form of their appear- 
ance is subject to constant change. The radix is the impor- 
tant point, cause or power within each form indicating its 
center. 



SIGNS OF CHARACTER. 145 

ISSUES. 

X. 

Authority 23. 

Authority is the power that springs from consistent 
responsibility. When authority is conferred upon a respon- 
sible person, his responsibility and consequent authority 
are increased; but when conferred upon the irresponsible, 
adversity ensues through accidents resulting from incon- 
sistency. 

Reliability is shown by virtuous self-reliance, that is, 
holding the self responsible for the consequences of person- 
al action; also by holding relatives equally responsible for 
the consequences of their personal action, and by keeping 
sacred the confidence of the master, or one who speaks with 
legitimate authority. 

Little truth is contained in teachings not proven by 
personal demonstration. An issue of authority arises from 
responsible people dealing with those who are irresponsible. 
The relationship is unnatural and will inevitably be 
strained by betrayal of confidence. 

Pupils who quote the master in support of their per- 
sonal opinions fail to understand him: since it is evident 
that perfect understanding would render quotation un- 
necessary. By — presumably — quoting the master's teach- 
ings, the responsibility of error is thrown upon him; thus 
is he betrayed, and that which they fail to appreciate 
wrested to his detriment and their own defeat. 

Failure to focalize the attention voluntarily in the right 
direction, or permitting it to be disturbed by minor issues, 
causes eccentricity and intemperance; these ultimately re- 

10 



146 UNIVEESAL LAW. 

act in bondage, which is the influence of a form that con- 
fines the attention against the will, preventing the reward 
of involuntary devotion. 

A self-reliant person allows himself the free expression 
of sentiment, and to the extent of his willingness to endure 
the consequences is he responsible for them. He is con- 
scious of security in the establishment of his position 
whether expressed in methods of thought, in speech or in 
action. The unreliable, divested of legitimate authority, 
seek to be trusted along lines wherein they have failed to 
prove themselves responsible. 

When the sense of response has grown intemperate 
in some particular, it degenerates into mere responsive 
emotion of the senses, and ultimately discovers a person 
toward whom it manifests in the form of personal affection, 
exclusive friendship or jealousy. A failure to restrain this 
intemperate tendency results in uncontrollable appetite and 
passion. Strong appetite, jealousy, passion and all disturb- 
ing influences are due to impressions received from particu- 
lar forms which hold captive the attention by interfering 
with the susceptibility to other forms equally beautiful or 
inspiring. 

The sense of possession brings into consciousness the 
standard of time. As it develops, courage, will and mastery 
are aroused, which in time are transmuted into responsibility 
and authority. 

When an expression of will is evidently consistent, yet 
not fully understood, a sense of authority is inspired. The 
sense of authority arises from the will to possess a particu- 
lar form, the meaning of which is not fully understood. 

Sacred is the character of authority when its consist- 
ency is evidently greater than the power of the person to 



SIGNS OF CHARACTER. U7 

comprehend it. The better the understanding of legitimate 
authority, the more beautiful and sacred its appearance. 

Mastery is the courage of conviction, and is influenced 
by consistency of sentiment rather than personal opinion. 
The master deals with his pupils as specialists or masters 
of particular issues, so long as they do not conflict with 
his sense of honor. In case of conflict he submits his 
personal opinion to their conviction, and is rewarded by 
increased consistency of sentiment and the cementing of re- 
lationship. 

The master does not exercise authority or offer personal 
advice until the self-reliance of the pupil has become ex- 
hausted: his sense of pity and relationship is aroused by 
evidence of vainly concealed distress or by a legitimate ap- 
peal made by means of other tokens of appreciation. 

The pupil learns from the master, relying upon him as an 
embodiment of authority. He draws from the master the 
sentiment of pity rather than of love, because, seeking to 
be indulged, he fails to express love, and seeks to invert 
forces by permitting them to operate from without rather 
than to express them from within toward the circumfer- 
ence. 

The electrical or base are ashamed to be caught in a noble 
action; it is too sacred and strains the natural relations. 
Adoration is an intense gratitude felt in the recognition 
that self-sacrifice is able to survive that which appears to be 
certain death. Truth proven by established evidence is 
considered sacred, and ultimately proves satisfactory to one 
willing to invest faith in what he feels to be true even' 
though beyond his comprehension. 



148 UNIVERSAL LAW. 

Possession 24. 

Possession is nine points of the law. The tenth point of 
the law is absolute proof of possession, proof based upon 
definite, established and common evidence such as appeals 
to the understanding of the public. The tenth point, 
with all its complex and varied manifestations, includes 
the other nine, binding all together into a unit value. 
Unity manifests by comprehending within itself all its di- 
verse yet consistent expressions. 

Possession is the radix, the radicals being good security 
for the investment of its opportunities. Function demon- 
strates the law by fulfilling opportunities where security 
is good. Love is the fulfilling of the law, when wisdom 
sanctions its investment. 

The sense of possession is a power so great that it appears 
to transcend the possibilities of common sense; but demon- 
stration proves that it is manifested by the most simple and 
ordinary means. The consciousness of possession, except 
as a vague and indefinite assumption, is inconceivable until 
experienced. The sense of possession, together with all 
forms of success, has an affinity for that which increases 
its power; but this affinity arises from interior conscious- 
ness of possession, which in turn is the result of personal 
demonstration. 

The possession of power does not include responsibility 
for, or understanding of its wise investment, nor does it in- 
clude the will to face the destructive consequences of its 
non-investment. Wise investment is based upon familiar- 
ity with particulars and special values, and is impossible ex- 
cept as it emanates from within the body of a large organi- 
zation. 



SIGNS OF CHARACTER. 149 

To those who cannot see the natural conclusions of materi- 
al evidence, the possession of material forms appears to be 
the source of power, and, conversely, the increase of power 
seems to depend upon the increase of material possessions. 
Possession must be personal or have material demonstra- 
tion before it can contain within itself the consciousness of 
power. The consciousness of possession is supported by 
evidence that appears definite to those who depend upon 
form for the recognition of power. Evidence, therefore, to 
be valuable must be definite and established. 

Unless very great in number, material forms fall far short 
of inspiring the consciousness of possession, though they 
may arouse a particular conception of personal conscious- 
ness regarding particular forms. Interior consciousness of 
possession is a mystery far transcending the personal con- 
sciousness of possession, even though including estates as 
vast as those of Solomon. 

Satan seeks to impress the inverted idea that personal 
possession of the material kingdoms of the world invests one 
with an authority greater than the interior consciousness of 
power that springs from atoning the personal will with the 
Divine and personally demonstrating it. 

Material possessions, when confined to an individual, cre- 
ate an affinity for material accumulation that floods the 
mind with basic forms devoid of system; confusing the judg- 
ment with poisonous impressions. 

The consciousness of personal power causes a temporary 
complacency that eventually yields to adverse impressions. 
Complacency becomes arrogance because of the irresponsi- 
bility of the sentimental faculties supporting it, and thus 
the power of recuperation by which consistency may be re- 
gained is retarded. 



150 UNIVERSAL LAW. 

When the consciousness of personal possession is limited, 
as in involuntary adversity, it finally dwindles in dimension 
until seeming to occupy no more than mere position. As 
the consciousness of personal possession increases, it be- 
comes self-destructive because its power is fed only by the 
baser faculties at the expense of nobler sentiments. Love is 
too sacred for analysis. A powerful personal consciousness 
seeks to analyze the motives of pure love, thus destroying 
noble sentiment by the exercise of brutal faculties. 



Law 25. 

Universal laws apply equally to the subjective and object- 
ive planes of consciousness. That which is recognized as a 
faculty, appetite or purpose within the individual corresponds 
to the member, factor or motive in external organization, 

Law is the natural conclusion arising from the establish- 
ment of eternal facts. Any seeming law or principle that 
cannot be proven to be a mathematical fact is but a tempo- 
rary substitute bridging the gulf of misunderstanding be- 
tween theory and demonstration. A principle is a quality 
of the Absolute that appears impossible until realized 
through a recognition of its definite particulars. Quality is 
the evidence of consistency and strength. 

Understanding is a recognition of relationship between a 
principle and an effect to which it applies, giving birth to 
more definite evidence. Through an understanding of prin- 
ciples, natural correspondences become self-evident and es- 
tablish the radix in the truth of its position, encouraging 
self-reliance, sentiment and general good-will toward men. 

The laws regulating spirit and matter are identical in 
correspondence, yet it is impossible to recognize this cor- 



SIGNS OF CHARACTER. 15 L 

respondence outside of personal demonstration; this is ow- 
ing to an apparent inverse reflection, or variation in de- 
grees of analogies between spirit and matter. Matter is a 
fabulous emphasis of spirit, and, when taken seriously, ap- 
pears absolutely inconsistent- with the workings of spirit. 
The spirit seems to war against the flesh, being compelled 
to this appearance because the flesh, owing to its confusion, 
wars against the spirit. But when the attention is devoted 
to the demonstration of spiritual laws, and the recognition 
of their correspondences, the sensibilities are stimulated, 
and the confusion disappears. 

The radix is concealed that the law may be fulfilled. Ab- 
solute law is based upon general laws, and, by the establish- 
ment of these general laws, important events are brought 
about. General laws are merely the common expression 
and inevitable particulars of love. 

Love is the radix; its radicals being the general laws upon 
which love is dependent for its support and perfect demon- 
stration. General laws are established by the consistent, 
personal application of love in all the transactions of life. 
Obedience to general laws brings benefit, first to the person, 
then to his relatives and fellows, and finally to the public. 
Humanity may be regarded as a large family whose mem- 
bers are bound together by general laws. The radix of this 
family is public sentiment and the radicals its emanating 
qualities. 

There is an impassable gulf, fixed by ignorance of general 
laws, between those who demonstrate in their daily lives and 
those who are content with theoretical complacency. To 
bridge this gulf, impassable to the prejudiced and ignorant, 
it is necessary that the radix make a compromise with its 
radicals. In order that the greatest demonstration of love be 



152 UNIVERSAL LAW 

manifested, it is necessary that the radix assume the form of 
a radical or of one who is ignorant of general laws. By this 
compromise the radix demonstrates to the radicals their own 
possibilities of overcoming the personal difficulties of igno- 
rance. 

The real king doth hide the evidence of his greatness that 
he may better understand the welfare of his subjects, and, 
through urgency of the public welfare, discover opportunities 
for awakening by direct approach their slumbering sensi- 
bilities. 

By direct approach, the real king makes a seeming com- 
promise of his rank and station that he may discover oppor- 
tunities to learn in what definite particular lies satisfaction 
for the vital issue of the law. This prerogative of the real 
king is an exception to the law, and he to whom direct ap- 
proach is made is not only privileged but directed by the su- 
preme authority which escapes the judgment of all law. 

Discovery of direct approach is a recognition of the vital 
issue of the law, which, of all things in the world, is most val- 
uable, being an atonement in definite form between the great- 
est and the least values. 

Love is the radix of the virtues, holding them in a state of 
organic unity. When circumstances forbid its expression, the 
appearance of some particular virtue is assumed, by which it 
is apparently compromised by direct approach. Virtue is the 
expression assumed by love in fulfilling its opportunities to the 
extent of appreciation. The radix does not hold itself super- 
ior to the means of its support. 

All nature is engaged in demonstrating the particulars of 
natural function and in illustrating her methods, — methods 
by which all difficulties are resolved to simplicity. 

Variety, complication and confusion disappear as glimpses 



SIGNS OF CHARACTER • 153 

of the whole are gained. That which appears complicated is 
the definite diversity of application to which the simplest 
principles are subject when perception is in doubt as to the 
natural purposes of comprehensive unity. 

Indifference is blindness. In mathematics one proposition 
begets another, so that eventually propositions become defi- 
nite. A proposition is an extensive application of a principle 
which remains unchanged. 

Nothing in human nature is more absolute or certain than 
the procedure of law in the approach to higher tribunals. 
Those who fail to comprehend the simplicity of the law are 
exasperated at the proverbial "law's delay", because it im- 
presses them with evil. They become angry and exasperated, 
not at evil or complexity, but at their ignorance of the natu- 
ral methods by which important issues are reduced to sim- 
plicity. 

When law becomes arbitrary, inconsistencies become self- 
destructive, since arbitrary laws antagonize each other. 

The law consists of feelings and their perfect reflection. 
Feelings must come first; their perfect investment where se- 
curity is good then allows reflection to prove their absolute 
consistency. Function invests pure feelings so completely 
that reflection proves them to be correct. 

Formula for daily repetition. 

Failure to function results in the yielding to impressions 
that are confused with feeling; this creates an issue 
through which the life forces ebb away. Concentration lo- 
cates the issue by discovering it to be the greatest necessity 
of life. Focalization specializes function by confining the 
attention upon the issue with increased resolution till the 
emphasis is great enough to allow the difference between im- 
pressions and pure feelings to become self-evident. By re- 



154 UNIVERSAL LAW 

fleeting pure feelings upon an unbiased mind, the natural 
conclusions to which they always lead are recognized; de- 
termination then supplies the essential difference that re- 
stores more perfect function. The difference between im- 
pression and feeling, when recognized by mental action, is re- 
flection; when recognized by physical enactment of the scene, 
it is experience. 



Issues 26. 

Power lies in returning to the radix for the correct solution 
of all serious difficulties. A difficulty is serious when it 
poisons the understanding by making an impression deeper 
than can be either faced or forgotten. When a difficulty is 
very great, it becomes a vital issue. An issue is vital when 
life depends upon its solution, and self-preservation demands 
that to this end an undivided attention be given. 

When the attention is devoted voluntarily and exclusively 
to an issue, it is called focalization. Focalizing upon issues or 
difficulties tends toward their solution. The difficulty is re- 
solved to its basic terms, becoming then a question of simple 
common sense to be either ignored or satisfied by greater 
resolution. 

Solution of the greatest difficulty renders the solution of all 
other difficulties comparatively easy. Being subordinate, they 
are readily solved by the use of the same principle. 

The resolving of an issue to its basic terms causes its dis- 
sipation, for, if its demands are without reason, it is no 
longer worthy of attention. On the other hand, a definite 
array of established evidence may give the tokens of perfect 
appreciation; and to supply the essential becomes a matter 
of delight. 



SIGNS OF CHARACTER 155 

Focalizing upon an issue magnifies it in the imagination to 
such a fabulous extent that the issue involved becomes self- 
evident, and corresponding difficulties or issues are easily 
solved when recognized. 

When the attention is not focalized upon the vital issue 
the opportunity of involuntary resolution is offered; the 
vital issue is broken up into numerous minor issues, which, 
on account of their number, grow complicated and attract 
irrelevant issues which make unreasonable demands. 

Through seeking to satisfy unreasonable demands created 
in this way, impressions become grossly false, the will be- 
comes inverted and adversity established. The resolution 
of an issue converts it into a fable through reflection that 
inspires greater determination to function. 

Function supplies the necessary motive to rise superior to 
adversity by means perfectly justifiable under the circum- 
stances, — means subsequently discovered to be the appli- 
cation of a principle. Through similarity of difficulties, 
radicals or fellows are held together in a bond of sentiment 
and brotherly love. 

The common or unit difficulties of all forms hold them in 
aggregation or in the form of a greater body. The similarity 
or identity of issues also relates intimately the apparent 
inequality of forms. No value is trifling when supporting a 
principle or radix and proving the necessary evidence by 
which it is established in a consistent position. 

The greatest common necessity is a vital issue, and to this 
issue the radix confines the attention voluntarily, as ulti- 
mately proving the best security for its investment. The 
greatest difficulty of the radix is common to all the radicals, 
since radix and radicals are interdependent. The radicals 
are dependent upon the radix for consistency of design. 



156 UNIVERSAL LAW 

The radix appears impersonal, and, so far as the necessity 
for personal motive is concerned, its conduct is impersonal, 
and does not tend toward monopoly. It is necessary that 
the radix demonstrate its power in trifles, whereas radicals 
must develop powers to demonstrate over trifles and to dis- 
cern vital issues in matters apparently of no moment. 

Recognition of the vital issue is of the greatest value, as it 
includes the unit value of all the minor issues of life. A con- 
fused mind is unable to discern the difference between values 
and forms, and thus it is rendered liable to the imposition of 
counterfeits. 

Concentration locates the issue through impulses of the 
radix. The same may be attained more slowly by an effort to 
maintain a virtuous and sentimental attitude. Virtue turns 
the attention away from whatever excites or depresses the 
emotions, while sentiment seeks to discover the possibilities 
of good in whatever attracts it; should failure result in either 
case, the issue may be located by involuntary confinement of 
the attention. 

Issues may be used for the purpose of discovering their 
true character and value. Confinement" of the attention to 
issues renders the elimination of irrelevant particulars com- 
paratively easy, while confining the attention to good gives 
evil an opportunity to dissipate owing to lack of attention. 

Satisfaction of the vital issue proves of the greatest con- 
sequence, providing, as it does, for that which is imminent 
yet not apparent. It provides for that which is apparently 
unimportant, yet without which disappointment and un- 
happiness are inevitable. 

Pain, disappointment and distress are the result of involun- 
tary confinement of the attention upon an issue. Failure to 
maintain sentiment is an issue of function. Sentiment is the 



SIGNS OF CHARACTER 157 

recognition of good possibilities and the evidence of success 
in good faith. Sentiment remains impervious to adverse im- 
pressions, thereby affording function an opportunity of re- 
maining radiant. An issue is the result of disparity between 
spirit and form, between principle and its expression. It 
causes confusion in the mind. 

Reliance upon assistance before presenting the evidence of 
appreciation is perseverance in good faith after exhaustion. 
The righting of an inversion is an issue growing more vital 
as it is delayed. An issue is the difference between the pos- 
sible and practical; between the freedom of function and 
the inconsistency of expression. 

Serious effort indicates the presence of an issue that can- 
not be ignored without serious results. In an application of 
force, the evidence of strain discloses an issue or failure of 
proper support. 

The necessity of effort is dispensed with by an attitude 
wherein the tender sentiments express themselves freely; 
the latent faculties assume their legitimate share of re- 
sponsibility, numbers of faculties accomplishing easily what 
would be an intemperate strain for any one faculty. 

An issue is the difference in degree or definite terms be- 
tween two units of the same order, — difference in the degree 
of intensity and difference in the extent of the basic terms 
or polarity of the two units. 

Focalizing upon issues causes them to become magnified 
into appearances equal to the spirit or self. Difficulties are 
resolved into their component elements through focalization, 
and, as the arrangement corresponds to the analogies of 
nature, the deficiency becomes so self-evident that common 
sense is inspired to supply the essential. 

It is one thing to see an inconsistency and another to recog- 



158 UNIVEESAL LAW 

nize an issue. An issue is the form of a perfect unit or virtue 
which is deficient in an essential or quality without which it 
has no power to remain virtuous in the face of temptation. 
To supply this essential requires assistance, but to seek it 
from without is a form of depravity indicating deficient 
self-reliance and inappreciation. 



When one fails in the realization of his desires, he is apt to 
hold some external cause or personality responsible for his 
adversity. This is a fatal mistake, for no one may weigh the 
balance of justice either for or against another to any extent. 

When pity seeks to indicate in words the cause of another's 
failure, relationship is rendered strained and unnatural. No 
one is entitled to sympathy he fails to appreciate, because his 
response, instead of remaining sentimental, becomes adverse, 
and sympathy is resented as interference. 

Eelationship is established by love, faith and perfect under- 
standing. 

Relationship should be established before any attempt be 
made to explain the cause of another's failure, otherwise, 
when placed on the defensive, he will consider the reflection 
of his conduct in the light of condemnation. 

When strained relations have been deliberately severed by 
resentment of the most charitable conduct, to the one at fault 
the treatment appears unjust and the cause external. This 
is hardly true; adversity originates within and is due to 
inappreciation of the light. A renewal of appreciation is 
necessary in order to dissipate adversity. When once the 
light is appreciated, no excuse may be found for one's fail- 
ure to become enlightened. 



Appreciation of an established fact inspires the determina- 



SIGNS OF CHARACTER 159 

tion to make use of it as a source of power. Noble determina- 
tion creates an issue by becoming an exception to the common 
law of inversion which seeks the personal advantage of power 
regardless of consequences. 

The influence of an established fact is radiant, light and 
powerful, but, through recognition of its influence apart from 
the fact or cause, it appears as power without root. Law is 
the appreciation of power; but it is possible to possess this 
power and still remain insensible to the origin from which 
power springs.. The object of law is to inspire appreciation 
of established facts. 

When a fact is recognized, it is because the law has been 
fulfilled; the law as such then disappears, co-inciding with the 
will of the seer. The invariableness of law relates fact and 
its influence so intimately that the will of one who functions 
becomes the fulfilment of the law, one being proof of the 
consistency of the other. 



The Law of Issues. 27. 

Like all universal laws, that of issues applies equally to 
the'faculty, appetite or motive within the individual or to the 
member, factor or motive in objective organization. 

A radical is a member in good standing of the body to 
which Jt belongs. To remain in good standing, it is obliga- 
tory that the members observe all the requirements necessary 
to maintain an established support of the body. 

The good standing of a radical is threatened when he be- 
comes an issue, or when his conduct in relation to the order 
fails to] be understood by the other radicals. A radical is a 
minor issue [when, forced to his course by the eternal necessity 
of^things, he may be considered irresponsible for a particular 



160 UNIVERSAL LAW 

deed. It is then unnecessary for the good of the order that 
his action be perfectly understood, because it does not relate 
to the establishment of the order. When one radical holds an- 
other to account for a minor issue, he places himself in the 
breach of good faith occupied by a vital issue. 

Rogues are vital issues, because they seek to undermine 
authority and pervert power for the sake of the indulgence of 
personal ends. Numbers of radicals are necessary for the de- 
tection and eradication of rogues. To knowingly protect or 
indulge a rogue, irresponsible radical or vital issue from the 
resolution of the body, is to interfere with its functioning and, 
by the breach of good faith, be guilty of moral treachery ac- 
cording to the seriousness of the interference. 

When a radical is so engrossed with the interests of another 
body that his conduct threatens the integrity of the order to 
which he belongs, it is essential for the good of the order 
that he prove the extent of his responsibility and the grounds 
supporting his conduct. If the grounds prove untenable his 
standing is no longer good. It will be impossible for the 
body to overlook his breach of good faith; moreover, the 
further indulgence of permitting him to remain in the order 
admits no excuse. To knowingly permit a rogue to remain 
unchallenged in an order, though disguised as a radical in 
good standing, is to expose the order to destruction. 



SIGNS OF CHARACTER 161 

FUNCTION. 
XI. 

Numbers 28. 

The law of numbers applies to purpose, whether of good 
or evil character, since numbers are the only means of 
carrying out any purpose. "Where no council is, the 
people fail; but in the multitude of councillors, there is 
safety." Because the law of numbers is employed in carry- 
ing out evil purposes is no reason why it should be neg- 
lected in carrying out noble purposes. Purpose is the issue 
or object of numbers, and cannot long remain secret in the 
presence of goodly numbers. 

Every organization, in order that it may function, may 
resolve upon its issues and present an excuse for existence, 
must possess a degree of positive force. Positive force 
follows the line of least resistance and either attracts num- 
bers or attacks issues. Issues are the weakest spots in the 
body. 

Failure of positive force leads to complacency, from 
which results the death of the body; but through its pres- 
ence an opportunity remains for the body to survive ad- 
verse experiences owing to the fitter members being com- 
pelled to harmonize to a unit purpose. Indefiniteness of 
purpose permits positive force to become aggressive and set 
up temporary inharmony by confusing minor with vital 
issues. 

Vital issues are so subtle as to evade the possibility of dis- 
covery without conspiracy. Conspiracy is the concerted ac- 
tion or attempted resolution of the more positive radicals up- 
on doubtful issues, and for this purpose numbers are neces- 

11 



162 UNIVERSAL LAW 

sary. Conspiracy is aggressive or cruel only to vital issues 
or radicals that fail to function according to the standard or 
unit purpose of the body. 

Through responsibility one commits himself, defines the 
standard of his integrity and exposes the degree of his will- 
ingness to face the consequences of his personal action. 

There is no responsibility outside the person; he becomes 
responsible for himself and, failing in this, is unfitted to 
hold his relatives responsible or to pass upon resolutions re- 
garding the extent of their responsibility. The object <5f 
holding a relative responsible is that one may, by reflection 
and correspondence, discover in what definite particular he 
has failed in the fulfilment of his own responsibilities. 

Responsibility, initiative and positive force are a part of 
function. Through failure to function, maintain a senti- 
mental attitude or live virtuously, one person may be acted 
upon and thereby isolated from his fellows. Individual in- 
itiative, then, is a vital issue with each radical of an order 
and is extremely dangerous both in omission and com- 
mission, leaving no alternative but individual function. 



Unity 29. 

As the radix is the spirit of unity, there can be naught be- 
side except a reflection of its own qualities manifested under 
various conditions. Spirit is the will to rise consistently su- 
perior to every limitation. Its first manifestation is an indi- 
cation of power to rise superior to the limitation of existing 
environments. It begins at the issue, where environment con- 
flicts with the consistent demonstrations of the first power. 

The radix represents the unit will, voice or determination 
of all the radicals or members composing the body. It there- 



SIGNS OF CHAEACTEE 163 

fore operates consistently with the interests of the entire 
body, insuring its perfect safety and integrity. 

When a body fails to be inspired with a sense of duty, it is 
impressed with the necessity of self-preservation. The recog- 
nition of a common enemy will impress all the individuals 
of a body to fight as one man for the sake of self-preservation, 
or the preservation of those whom they love. The instinct of 
self-preservation is highly developed in beavers and rats, 
rendering them particularly sensitive to the principle of 
unity, especially under adverse conditions such as the pres- 
ence of a common enemy. 

Unity is composed of countless factors, each factor when 
considered separately appearing endowed with all the origi- 
nal powers of unity. The nearest approach to unity is some 
great symbol representing its form. But a great form can 
be no more than a natural unit, uniting lesser forms to 
greater unities. When the spirit of unity is not recognized 
beyond the form, it becomes a principle. A principle in- 
creases in power as it exemplifies the more natural qualities of 
unity. 

There is a plane of consciousness within each person where 
all forms through apparent plasticity resolve themselves into 
unity. It is like an ocean filled with infinite correspondences. 
From this ocean of extensive comprehension is dispensed 
rivers of information concerning the secret processes of nat- 
ure. "But whosoever drinketh of the water that I shall give 
him shall never thirst." 

Through comprehension of natural correspondences, all 
questions of importance are answered, even before they pre- 
sent themselves for analysis and satisfaction. Approximation 
to this unity within reflects itself in happiness without, the 
consistency of correspondence being perfect. 



164: UNIVERSAL LAW 

Feeling 30. 

There is within man a circumscribed area, bounded by the 
line of the sacred crisis. Within this area is centered the 
spring of pure feelings. These are impulses of life within, 
which, taking definite form, develop into the free expression 
of sympathy w T here it is warranted by appreciation. The free 
expression of sympathetic impulse is the first power of organ- 
ized form, increasing in spontaneous consistency according as 
it is permitted to remain radiant. 

Pure impulses are life, but, when subjected to adverse im- 
pressions, they are poisoned into bitterness and turned into 
death. 

Adverse impression may be recognized by the presence of 
personal motives whose consistency may be questioned. The 
insensible, unable to discover the presence of inconsistent 
motives, are conscious only of personal excitement or de- 
pression of spirits. 

There is but one sense, that of feeling, manifesting as 
the first power in every form. All faculties are diverse quali- 
ties of feeling. Feeling is the naked truthi but it needs in- 
vestment that it may be preserved from degradation and en- 
titled to the recognition of rank and devotion of attention 
which is its due. 

Function invests the feelings in such a manner that they 
may be well secured from irreparable injury. Every form 
lives by virtue of its power to function freely. Failure to 
function freely is the yielding to an adverse impression;— the 
consequence being a demand for greater resolution, in order 
that consistency may be maintained. Resolution increases 
self-reliance, producing the best possible function under the 
circumstances, until eventually the power to discover the 



SIGNS OF CHARACTER 1G5 

issue is gained, and the reason for the impression understood. 

When the feelings have been wisely invested, perfect 
function results and is reflected in perception of truth. Per- 
ception of the beautiful and true refines the brutal faculties, 
reforming them into wisdom. Wisdom protects the feelings 
from betrayal and facilitates function by discovering in what 
manner the sympathies may be invested with good security. 

Good security for the investment of the feelings is a vital 
issue; a necessity that must be met by increased resolution. 

Nothing is more desperate or worthy of pity than insensi- 
bility, yet those who deserve pity most are least able to en- 
dure it. Pity may extend a temporary indulgence, but, as a 
result, the pride that caused insensibility will be humiliated 
owing to the eventual reaction of an inconsistent indulgence. 

Consciousness is consistent determination regarding the 
definite extent of power existing in function or in the invest- 
ment of pure feeling. Consciousness is that degree of sensi- 
bility which is inspired by individual circumstances as related 
to universality. Abstract time is the inspiration of the basic 
terms of all things. Consciousness of time is an impression 
regarding the definite value of particular basic terms with 
which we are not perfectly familiar, though placed in asso- 
ciation with them. 

Complete obliteration of the consciousness of time tends 
toward insanity, and should not be indulged to an intemper- 
ate degree through abstraction, concentration or any occult 
process. 

Pure feelings are too sacred for intellectual definition. 
Only by unquestioning obedience to the still, small voice with- 
in are important questions answered with sufficient definite- 
ness to be relied upon. Pure feelings are visibly defined in 
the gratitude of those who appreciate sympathy extended 



166 UNIVERSAL LAW 

without the consciousness of personal motives. 

Pity is the voluntary offering of abundant love, without ex- 
pectation of return on the part of the recipient. True grief is 
silent, and hides the evidence of its distress; it must there- 
fore be sought in its place of hiding. 

The evidences of distress, paraded for the purpose of ex- 
torting pity, cause confused impressions. The feeling ex- 
torted is not a voluntary gift and the resulting impression is 
not one of pity, but a compromise resulting from the assump- 
tion of another's responsibilities in order that his distress be 
relieved. This compromise takes the form of resentment on 
the part of the one relieved, forcing the feeling violently back 
upon the benefactor and exposing to him the deficiency or 
issue of his wisdom. . 

Tender sentiments must be protected by wisdom within, as 
well as relatives without, from strangers who might impose 
upon them by making an unsuitable parade of adversity or 
despair. 

When the pupil fails to find good security for the invest- 
ment of pity, he discovers it in the master, to whom he offers 
responsible advice. Although the advice may appear ques- 
tionable, it is accepted and implicitly obeyed by the master 
in the same spirit of good faith in which it has been offered. 
Pity, then, takes the form of prayer for the welfare of an- 
other. The harvest of such planting does not admit failure. 

Pure feeling is an impulse from the radix inspiring cour- 
age and conviction out of all proportion to ordinary standards 
of authority. Those who do not refine their feelings develop 
unreliability, shirk their responsibilities and criticise the 
corresponding faults in others. This renders them insensible 
to responsible authority. 

Resentment is painful to the sympathetic, therefore they 



SIGNS OF CHARACTER 167 

seek to avoid the temporary distress of having their sym- 
pathies thrust back upon them. In this way they evade the 
issues of function, preferring less suitable opportunities for 
expressing the truth of what they see, and thereby increas- 
ing their inconsistencies. 

Through self-adaptation, plasticity discovers suitable 
means, to which one has been previously insensible, of 
resolving upon undesirable difficulties. There is then no 
longer an apparent necessity for yielding to impressions of 
bitterness, resentment or revenge. 

The feelings become so specialized by consciousness of per- 
sonal disturbance, by harboring bitterness and the desire for 
revenge, that impulses which would otherwise prove consist- 
ent mature out of time, become intemperate and take the 
form of personal motives — motives sanctioning injustice as 
necessary for self-preservation. 

The consciousness of personal motives inspires the con- 
viction and determination representing the first power. 
But when consciousness of personal motives dominates the 
radix, the will becomes inverted and eventually brings about 
self-destruction. 



Will 31. 

Will is an expression of spirit, and without spirit there can 
be no determination. Will is evolved from the force of cir- 
cumstances and, like seed, is an epitome of its material con- 
ditions vivified by plasticity or susceptibility to the unity of 
all things. Material forms are expressions of * will favored 
by conditions, as the plant is evolved from the seed. 

Will is an expression of a superior form; the unit inspired 
w T ith greater unity, and expressed accordingly. Will is nega- 



168 CN1VEBSAL LAW. 

tive to that which inspires it, and positive in proportion as 
it expresses its inspiration in consistent radiations. To be 
impressed with diversity apart from greater unity is to sur- 
render the will and subject the self to involuntary action from 
without. 

When one becomes either too negative or too positive to 
any particular form, he vibrates toward that form; loses his 
natural polarity; fails in the consistent expression of his will; 
becomes hyper-sensitive to failure and inconsistency; and the 
result is bondage to the form and remorse. 

Magic formulae being mathematical inspire the will. When 
the will is properly directed toward issues, the mere repeti- 
tion of formulae increases the will where perseverance is weak; 
desirable results are certain. The will is inspired by magic 
formulae through holding the attention where it most needs 
to be assisted. 

Magic formulae are the particulars of realization coinci- 
ding with the particulars of the Divine voice speaking 
through reflection. Particulars cannot be more than 
partially true, but they approach truth according as they 
are naturally associated with their fellows. 

Will is the habit of directing the attention in a practical 
manner. The will becomes highly organized and strong as 
the direction grows consistent. Spirit is the magnetic qual- 
ity of the will, and will the electro-magnetic disposition of 
spirit. 

The electric mind or personal will is ever bent on self-de- 
feat, because it is negative to the adverse influence of forms 
and attracted by appearances which are of necessity only 
temporarily emphasized. Working for material ends and 
base forms will blind the sight to spirit,— an inverted con- 
dition arising from bondage to the influence of forms. 



SIGNS OF CHARACTER. 1G9 

The object of the will is to maintain right direction of the 
attention and consequently right action, in spite of wrong 
attraction. 

When the attention is not voluntarily confined in the 
right direction, it will be confined involuntarily by the re- 
action of wrong direction, these reactions appearing ac- 
cidental. 

In focalizing the attention upon an objective, the person- 
al will is excited in proportion as temporary results become 
apparent. The personal will and excitement or depres- 
sion of the spirits make or mar according to the use or 
abuse of their power. Their use gives definite expression 
to strong feelings.; while their abuse inspires doubt, shame 
and adversity. 

The adverse or negative of spirit, the analysis of primary 
or minute qualities, and the influence of temporary ad- 
vantages depress the spirits and create a vacuum. Reali- 
zation of the vacuum or the consciousness of necessity in- 
spires will by the issue of reflection. 

As the will expresses its sentimental qualities it creates a 
vacuum, necessity or desire for greater inspiration and great- 
er consistency of expression. Consistency is the happiness 
following suitable purpose or the design of greater consist- 
ency. The consistency of greater design fails to become ap- 
parent until the confusion of form with spirit disappears by 
definiteness of natural ideas, clearness of reflection, and ex- 
tensive correspondence with nature. Great inspiration is 
also aroused by enduring the ultimate consequences of the 
personal will. 

Effort is the evidence of an intemperate appetite or de- 
sire that needs to be restrained. Power sufficient for self- 
restraint is easily gained by the free expression of the teu- 



170 UNIVERSAL LAW. 

der sentiments, by turning the attention in directions of 
greater necessity, or by the exercise of more extensive virtue. 

When the will finds no forms of expression suited to the 
character of its material surroundings, the apparent neces- 
sity of repressing its tender emotions depresses the spirits 
and causes fear of death. 

Understanding is the issue of the will and the product of 
the intuition. When the will becomes particularly intem- 
perate, the issue increases till it becomes sectional, sepa- 
rating the understanding from the intuition; the resultant 
confusion emphasizes the sex consciousness into fabulous 
proportions. 

Involuntary restraint is painful, because the particulars 
of restraint distract the attention from the evidences of 
success, and fail to inspire unity of purpose or consistency 
of expression. 



Function 32. 

Function objectively appears to be a sieve-like process 
separating good from evil, the valued from the worthless, 
the desirable from the offensive. It is a refining process, 
eliminating the non-essential, irrelevant and intemperate 
qualities from a particular form. It is analogous to sepa- 
rating the ripened wheat from the chaff, the fruit from its 
husks. Under a definite set of circumstances, function is 
expressed identically in every form, that is, in consistent 
radiation until, by means of an issue, the time has arrived 
for the discovery of a new principle. 

It is impossible to discern the good in existing evil with- 
out the assistance of function, which requires an apprentice- 
ship in little particulars supporting the central ideas of 



SIGNS OF CHARACTER. 171 

good. Ideas become clear and definite only through famil- 
iarity with the quality of the constituents supporting good. 

In mathematics, function is symbolized by the cancella- 
tion of unknown quantities, and the reduction of complex 
propositions to an equation of simpler terms. The same 
process is carried out in daily life by the ignoring of irrele- 
vant particulars and the discarding of the valueless quali- 
ties of its problems. 

Mental problems which would appear complicated even 
to the extent of taxing effort until it became a waste of 
energy are rendered perfectly simple by the use of function. 

The judgment becomes confused in the study of complex 
ideas and is powerless to discover natural values. Function 
maintains the radix in a central position through seizing in- 
trinsic values, remaining undisturbed by that which is 
valueless. 

Spirit is already without flaw. Our work lies in perfect- 
ing its manifestation; only by prosecuting this work with 
zeal ( and courage may we hope to approach purity and 
perfection. It is necessary to speak of spirit as being 
sentimental and progressive, otherwise ordinary terms 
would not suffice in expression, and our experiences as 
well as understanding would fail in conception of spiritual 
ideas. 

Spirit is spoken of as being sentimental and progressive, 
because our power to reflect is limited. In reflection we 
see no more than our own possibilities, which are pro- 
gressive through development of the sentimental faculties. 

Through function we demonstrate spirit, and in demon- 
stration grow sentimental and progressive, recognizing 
equality and similarity of purpose in natural relatives. 

References to spirit are necessarily confined to the scope 



172 UNIVERSAL LAW. 

of realizations, which are determined by the extent of 
function or spiritual demonstration. 

In carrying out purpose function is active, and may ap- 
pear aggressive or upright and consistent (acting on the 
square) according to the character of reflection, whether 
base or sentimental. The more the sense of justice is re- 
pressed, the more the injustice necessarily exercised in ex- 
ternal affairs. 

The greater the power to function, the more serious the 
consequences of failure to do so, and therefore the greater 
the responsibility. Responsibility is reliance upon con- 
sistency. Failure to function is the direct cause of ad- 
versity, since it is the indifference to or refusal of re- 
sponsibility. Function fulfils consistent purpose, while 
purpose includes and comprehends the use made of oppor- 
tunities. 

Inspiration to function and its alternative — impressions 
of adversity — are the natural ultimates of every thought, 
determination, or struggle within the self. It lies with 
the will of each person whether the victory be for function 
and the right terminated in a moment of time, or whether 
internal degradation and external circumstances conspire 
to award the palm to adversity. 

Function is the co-operative action of all the radicals 
when they are inspired by the radix, and therefore amounts 
to consistent resolution or an atonement of the human with 
the Dirine will. Unity cannot become manifest as a whole 
outside of the personal demonstration of natural function. 

An issue is a member or person within an order who 
raises a question or difficulty necessary for common con- 
sideration and determination. Resolution reduces issues to 
their basic terms or elements; discovers the definite 



SIGNS OF CHARACTER. 173 

grounds of discontent; decides upon the extent of merit 
and appreciation; and delights in satisfying issues with 
such essentials as recuperate the sentimental faculties 
and increase resolution. 

All nature is engaged in demonstrating the particulars of 
natural function and in illustrating her methods — methods 
by which all difficulties are resolved to simplicity. Through 
functioning one is inspired to adopt the motive necessary 
to rise superior to adversity, — means subsequently dis- 
covered to be the application of a principle. 

Vital issues may be satisfied only by functioning, because 
then that which is imminent yet not apparent is provided 
for. Function provides for that which is essential, yet ap- 
parently unimportant, and without which adversity is 
inevitable. 

When an important fact is recognized, it is because the 
law has been fulfilled in that direction. Function fulfils 
the law in the right direction, through the realization of the 
consistency of facts. The will of one who functions be- 
comes fulfilment of the law, one being proof of the con- 
sistency of the other. 

Function reduces an individual to such a degree of plas- 
ticity that his vision is sufficiently keen to discern the cor- 
respondence between his impulses and general laws. Such 
knowledge belongs to the public, and failure to impart it re- 
sults from failure of the individual to base his correspond- 
ences of general laws upon definite facts or basic terms. 

Knowledge must be based upon system before natural 
correspondence can bridge the gulf between the personal 
demonstration and the intellectual conception of the Abso- 
lute. 

Function radiates determination through the power of re- 



174 UNIVERSAL LAW. 

maining consistent regardless of adverse impressions, ap- 
pearances of distress or need for particular indulgence, un- 
til the discovery of an issue demands focalization of the 
attention. 

Function fulfils its opportunities for investing power 
where security is good, and employs resolution in maintain- 
ing plasticity or in reducing vital issues to basic terms. 
Function, inspired by direct relation to the radix and by 
taxation of the sentimental faculties, impulses to the ut- 
most self-reliance. 

Function fulfils all opportunities so long as they remain 
consistent with the unit interests of the members of the 
body. It fulfils consistent opportunities, allowing none to 
escape through fear lest they should not be good. When 
fear takes possession of the mind, the result is the death 
of function, owing to the fact that the mind fails to real- 
ize its power of compelling issues to remain good by the 
satisfaction of their discontent. It is a delight to satisfy 
issues when investigation proves them to be well grounded. 

Response, yielding to adverse impressions, creates a good 
foundation for fear. Fear fails to recognize consistent 
opportunities, and waits until opportunities for function 
and investment have been seized by the more appreciative 
or avaricious; disappointment is then converted into an 
issue which would otherwise have been unnecessary. 

Function makes use of opportunities and occupies time so 
completely that little necessity arises for yielding to adverse 
impressions. It experiences great delight in assisting rela- 
tives to overcome their difficulties, a delight occasioned by 
the correspondence or similarity of the means employed in 
overcoming difficulties in self and relatives. 

Function is voluntary; it accomplishes first that which is 



SIGNS OF CHARACTER. L75 

inevitable and thus is at liberty to select way>s and means 
for accomplishing other ends. It first makes use of the op- 
portunity most necessary to maintain plasticity. Involun- 
tary labor is the means by which that opportunity is used 
which will no longer submit to delight without causing dis- 
tress. 

Function radiates so consistently and completely that ex- 
haustion increases its inspiration to be of still greater use. 
Perseverance after exhaustion, when exercised in a legiti- 
mate direction, arouses the sentimental and recuperative 
faculties, so that focalization of attention along vital issues 
becomes a source of happiness and delight. Perseverance 
after exhaustion betokens appreciation of assistance. 

Function gives power by the restoration of that which is 
commonly inverted. It makes use of that which is com- 
monly abused, faces that which is commonly feared; pro- 
tects that which is commonly neglected; restrains where 
those who do not function are usually intemperate; ex- 
presses that which is usually repressed; and engages the 
simplest means for accomplishment of the greatest ends. 

All people waste time, function improves it; all flee from 
adversity, function faces it; all fear necessity, while function 
discovers its virtue; all yield to fancy, while function 
trains thought from its infancy in obedience to principle; 
all are guilty of prejudice or adverse criticism, while func- 
tion personally maintains a sentimental attitude and, in- 
stead of yielding to disturbances, makes use of them to 
further noble ends. It supplies the word or essential which 
is simple in deed, but complex in inspiration. 

Through appreciation of greater light, function restores 
to its original order and consistency that which appears 
chaotic through confusion of the mind. The world appears 



176 UNIVERSAL LAW 

without form (of order) and void (of beauty, Divine princi- 
ples and consistent design) because the mind is unwilling to 
say, "Let there be light." 

There is a light "above the brightness of the sun", which, 
when recognized, allows one to discover that all things are 
even now in a state of order and consistency, the appearance 
of disorder and inconsistency merely arising from a serious- 
ness of the mind which confuses shadows with realities and 
is the origin of effort and terror. 

Function does not separate shadows from realities, but, by 
keeping its attention upon realities, discovers the true val- 
ue of shadows. The attention is kept upon realities by 
obeying the Divine impulse and never listening to the voice 
of the tempter as in harboring any questionable thought or 
motive. 

Function, by confining the attention to vital issues, dis- 
covers the possibilities that are most necessary as a begin- 
ging in the fulfilment of consistent desires. In this way 
the integrity of the sacred crisis or honor is maintained, 
and substances foreign to the good eradicated from the 
center of consciousness by refusal to question the conse- 
quences of the Divine impulse. By the resolution of self 
into the minute and definite analysis of all its possibilities 
function forms a periphery, circumference or limitation to 
the extent of personal resolution. 

Function is an expression of Divine love through the 
individual who, by faith in the Divine, submits to a will 
which is impersonal. Function, therefore, refrains from all 
expressions of personality or partiality until prompted by 
the Divine will within or by recognition of the Divine 
through a personality. 



SIGNS OF CHARACTER 177 

XII. 

FOCALIZATION. 

Concentration 33. 

Concentration is an attitude naturally assumed by the 
mind when not actively engaged in legitimate exercise. It 
is a state of delightful calm arising from the full appreci- 
ation of rest after a severe strain. When this attitude of 
serenity is maintained under trying ordeals or under con- 
ditions ordinarily disturbing, the power of concentration 
is revealed. 

Concentration is often confounded with focalization; this 
is an error for the reason that, being complementary poles 
of a greater consciousness developed by function, they are 
in opposition, and not in harmony except in a broad sense. 
Yet it is impossible to consider concentration apart from 
focalization, their relation being reciprocal, reflective and 
interdependent. 

Focalization concentrates the forces in a special or par- 
ticular direction, while concentration, properly speaking, 
masses or centers the forces around the radix for the pur- 
pose of more substantially supporting the absolute center, 
spirit, undeniable authority or origin of power. 

Concentration is a process of conserving the forces neces- 
sary for increase of power and for the discovery of natural 
values. Natural values are the powers concealed in basic 
terms and are not usually appreciated until after exhaustion 
of personal effort. 

Realization is the appreciation of the value of a basic term. 
Concentration is a natural process of realization, not so 
much through extravagant experience as through increased 

12 



178 UNIVERSAL LAW 

sensibility. Proof of realization lies in the perfect corre- 
spondence existing between a simple, undeniable fact and 
a truth demonstrated through habitual application. Concen- 
tration does not seek the truth, but through faith in its 
power allows the truth to manifest. 

Concentration is not only confounded with focalization 
but also with another process known as "going into the 
silence." It is a more comprehensive process than going 
into the silence, but it is impossible to clearly define that 
which is confined to the individual consciousness and there- 
fore to be understood only by personal experience. 

Through concentration the habit is formed of remaining 
in comparative silence while in doubt, and especially when 
the pressure of responsibility is straining to the mentality. 
"Be ye in the world and yet not of the world." 

Concentration includes the resistance of the causes of 
temptation. These causes are to be discovered only in the 
silence. "Behold we fight not against flesh and blood, but 
against principalities and the powers of darkness." 

Concentration is that factor of function which turns the 
attention from all forms and appearances that do not in- 
spire the noblest emotions. In function, every noble emo- 
tion is obeyed, and the necessity for turning the attention 
away from that which is not desirable is obviated. Concen- 
tration turns the attention away from all things, desirable 
or undesirable, permitting no thought, fancy or imagination 
to enter the consciousness until it has demonstrated itself 
to be absolutely true by its power to rise superior to per- 
sonal resistance. 

Those who fail to develop a concentrative mind affirm that 
concentration is impossible or even undesirable. They af- 
firm that to hold the faculties in a state of absolute abey- 



SIGNS OF CHARACTER. 170 

ance is to destroy them. This would be true were such de- 
struction possible. The thought of danger is no reason 
why point of direction should be ignored in steering the 
bark of life over the stormy waters of mortal existence. 
The mariner who uses the North Star to guide his ship has 
no thought of ever reaching the North Star. Serious are 
they who condemn concentration as a means of progression. 

The truth has power to disclose itself when the attention 
is not distracted by counterfeit appearances. The truth 
always is manifest, but when the attention is not distracted 
it becomes apparent to the senses and can be better appreci- 
ated. Concentration rejects all forms and all material evi- 
dences of power in order that it may discover the spirit of 
power. The spirit of power then reveals itself by showing 
to the faithful that it is superior to the possibility of re- 
jection. 

Concentration increases temptation. "Then the devil 
taketh him up into a high mountain and showeth him all 
the kingdoms of the world and the glory of them." "Blessed 
is the man that endureth temptation, for when he is tried 
he shall receive the crown of life." During concentration 
the psychic faculties awaken and the imagination is stimu- 
lated to its utmost. 

To practice concentration for the purpose of developing 
the psychic faculties arouses a danger of phenomena. To 
permit these phenomena is almost fatal to the awakening of 
the soul-consciousness, for by so doing the attention is side- 
tracked into inferior psychic realms. It was this danger that 
inspired the words of Solomon:— "I charge you, O ye daugh- 
ters of Jerusalem, by the roes, and by the hinds of the field, 
that ye stir not up, nor awake my love, till he please." 

During concentration, temptation to bask in scenes of 



180 UNIVERSAL LAW 

beauty and to consider ideas of great value will in time 
grow so overpowering as to become irresistible unless proper 
assistance may be h,ad from one qualified by responsibility 
to render it. It is the recognition of this necessity, namely, 
the overcoming of temptation, that inspires real prayer, of 
which few have the faintest conception. Yielding to tempta- 
tion satisfies with temporary delights, but the spiritual 
inheritance is thereby sold for a mess of pottage. 

As one progresses in concentration the danger of tempta- 
tion increases until the frailty of human nature becomes so 
self-evident that trust in the personal-self is completely 
abandoned and centered in a higher power. Through the 
intensity of the ordeal, one is forced to pray for the first 
time in his experience, or, to speak more truly, one mo- 
ment's prayer uttered from the heart in the stress of this 
ordeal will surpass a life-time of desultory mumbling to 
some far-off ideal. 

The realization of the hopelessness of personal self-reliance 
inspires one with an intensity never before suspected, dis- 
closing a power mighty when rightly used, but otherwise 
self-destructive. In fact, those who will not use this force 
will be used by it, thereby becoming inverted and subjected 
to adversity. It is the failure to recognize this fact that 
creates the necessity for concentration. The necessity for 
concentration also arises from fear to function. 

During concentration one may grow serious or become con- 
scious of adverse conditions so terrifying as to create a temp- 
tation to cease the process of concentration in order to avoid 
apparently evil consequences. In this crisis prayer has all 
power. '"Though I walk through the valley of the shadow of 
death, I shall fear no evil." 

The same temptation, namely, to cease concentrating, ow- 



SIGNS OF CHARACTER 18] 

ing to the change of form, may not be recognized when pre- 
sented in the dream state. People living a false life fre- 
quently are subject to horrible dreams which they seek to 
escape by awakening into personal consciousness. They 
attribute bad dreams to indigestion; but no indigestion is 
capable of arousing more than a latent condition that 
symbolizes in fabulous form the inconsistency of life. Those 
who dare not face the consequences of their dreams are in- 
voluntarily compelled to face the same force transferred to 
the plane of daily life, and not conceiving either the necessi- 
ty or pow T er to face adversity and thus overcome it, wonder 
why the right to personal existence is forfeited. 

Latent conditions or impressions either of beauty or ter- 
ror which arise during concentration are but the shadows 
of impending realities. Failure to ignore or defy these im- 
pressions destroys the vacuum by which the greatest affinity 
is created for the discovery of vital issues and the satis- 
faction of the greatest necessities. 

We laugh at the ostrich who hides its head behind a stone 
to avoid the hunter, but are guilty of the same foolish pro- 
ceeding when, failing to rely upon prayer for deliverance, 
we turn the attention away from concentration in order to 
avoid that which is terrible in appearance. 

All power is dangerous when used without understanding. 
It is the possibility of abuse that causes danger. But the 
danger of neglect to use power, or the sin of omission, 
becomes more terrible in its results than the comparatively 
trifling effects of misunderstanding when one attempts the 
best according to his light. The one who possesses power 
and fails to make proper use of it for fear of some slight 
mistake, will find the power destroying him. One must 
rule or be ruled, w T hether it be by stars or any other force 



182 UNIVERSAL LAW 

of nature. One who rules becomes interested. "Because 
thou art lukewarm, and neither cold nor hot, I will spew 
thee out of my mouth." 

It is true that those who concentrate for any other than 
the most noble purpose seek self-destruction; but they are 
doing the same thing in their daily lives. To live for any 
other than the most noble purpose is to seek self-destruction. 
The object of concentration is the inspiration of noble pur- 
pose. 

By turning the attention away from all forms, the princi- 
ple of evil loses its power to impress the mind with adversity. 
When, however, that which appears to be the principle of 
evil is better understood, the discovery will be made that it 
is an essential factor of good and of undeniable value. 

When the extremes of good and evil are recognized, their 
co-incidence will be discovered to be the support of a great- 
er consistency and the established foundation of a greater 
good; this is the inevitable revelation afforded by concen- 
tration or the habit of maintaining a sentimental attitude 
of mind. Sentiment seeks the good in that which appears 
to be possibly evil; just as fruit is protected by husks which 
appear evil to those who do not appreciate the fruit nor the 
means necessary for its development. 

When beginning to concentrate, people who previously 
believed themselves to be in a state of ordinary health 
sometimes seem to be afflicted with diseased conditions, and 
imagine that concentration has produced the trouble. The 
truth is that during concentration the diseased conditions 
that have been repressed come to the surface by a natural 
process for the purpose of elimination. 

When one attempts concentration and is turned back 
from fear of the adverse conditions which it brings to the 



SIGNS OF CHARACTER 183 

surface, he is unworthy of the truth, life and ad van t,-. 
afforded only by concentration. "No man having pat his 
hand to the plough and looking back, is tit for the kingdom 
of God." 

Should adverse conditions pass beyond the state of toler- 
ation, becoming serious by causing alarm to the self or 
friends, focalization is required. The painful or affected 
part takes the form of a vital issue. 

The practice of concentration, so long as it is an issue of 
function, tends toward the realization of nirvana. "Seek ye 
first the kingdom of God and His righteousness; and all 
these things shall be added unto you." No person having 
approximated nirvana would attempt to describe a state of 
consciousness that can be understood only by individual 
realization or personal experience. "He was caught up 
into paradise; and heard unspeakable w T ords, which it is not 
lawful for a man to utter." 

It is dishonorable for a person approximating nirvana 
through any means whatever to so much as retain the 
consciousness of that state; it is also unnecessary, since 
before that time he will have discovered the vital issue of 
his life, which is his only possible excuse for concentration. 
Dwelling upon any state of consciousness in the mind facili- 
tates its realization, but when the realization is premature, 
it is unnatural and tends to invert virtuous faculties. 

Nirvana is described as a state of passivity. On the con- 
trary, it is a condition of intense activity, as in concen- 
tration, but the mind and all the lower faculties of con- 
sciousness are held in absolute abeyance. Could the higher 
perceptions of a horse be awakened through suffering into 
conscious observation of the habits of man, its conclusion 
as to what constitutes heaven or a plane of superior con- 



184: UNIVERSAL LAW. 

sciousuess would be limited to the plane of its own highest 
conception of joy. Being driven to despair, its conception 
of heaven would naturally be freedom from involuntary 
activity. But to the more highly developed faculties of 
man, "Rest is not quitting the busy career, rest is the fit- 
ting of self to its sphere." 

The comprehension of basic terms is the most funda- 
mental faculty of the mind, disclosing, as it does, the con- 
sistency of superior orders and the inconsistency of idle 
speculation. Concentration surrenders the desire to as- 
sume any definite knowledge regarding nature until an ap- 
proximate understanding of the self has been attained. 

An understanding of self corresponds to a recognition 
of the consistency of nature that takes into consideration 
all things before arriving at any definite conclusion regard- 
ing one thing. Agnosticism is not humiliated by the nar- 
row limits of its understanding. 

In order that the mind be open to conviction of truth it 
is necessary that it be disentangled of its prejudices. This 
process is painful and viewed adversely appears pro- 
ductive of humility and despair. Before it is possible to 
agree with nature sufficiently for reflection, numbers of 
points must support the original or sense impression of any 
particular form. 

Numbers of points must be reduced to order before use 
can be made of them to support an understanding of form. 
Evidence must be proven reliable and established before a 
lawful conclusion is justified. Basic terms or relative values 
must be recognized and properly associated before the vital 
character of an issue may be recognized and its essential 
supplied. 

Unless points be allowed to take their natural order, the 



SIGNS OF CHARACTER Is.") 

attention will be distracted from vital to minor lesu s. 
Concentration allows points, basic terms and evidences to 
take their natural order, thus increasing the light of under- 
standing. 

Every form is a modification of the universal form or 
eternally established fact. All special functions are modi- 
fications of general function. Colors, sounds and other 
modes of vibration are modifications of positive force. Feel- 
ing is the consciousness of positive force. 

The impressions of form include an arrangement of the 
qualities or points supporting it as an aggregate. Obser- 
vation is impressed with a form while feeling is inspired 
with its value. Good judgment recognizes the definite value 
of form in its relation to surroundings and the points sup- 
porting it. 

Abstract numbers until related to definite forms, qualities 
of forms or definite purpose, are without issue and therefore 
indefinite and valueless. Qualities or particulars are no 
more than smaller forms, parts or points supporting a radix, 
greater unity or larger form. 

The amount of force wasted through false impressions is 
incredible. Conservation of force is necessary before it may 
be directed to any extent in a definite channel. Force is 
wasted through prejudice, personal opinions regarding essen- 
tial values of basic terms, and the consciousness of perso - 
ality and adversity. Concentration allows "none of these 
things to move me", and the result is that the basic terms 
stand out in bas-relief and show their support of the vital 
issue. 

The sense of possession is a feeling concerning the con- 
stitution of a form regardless of its position, and includes 
sensibility above that of the average person. The spirit, 



186 UNIVERSAL LAW 

constitution, character or value of a form comprehends the 
qualities which go to make up that form. The sense of posi- 
tion is an exaggerated appreciation of the superficial quali- 
ties of form, and arises from confining the attention to forms 
regardless of their constitution. The mind, if confused and 
crystallized, loses its plasticity through looking at the po- 
sition regardless of the constitution of a form. 

The natural mind must be virgin, that is, free from preju- 
dice of personal opinion regarding the position of form. 
The virgin mind needs to form no personal opinion, since 
through focalization it is able to pierce below the surface of 
construction and conceive a degree of sensibility natural to 
superior orders. 



Focalization 34. 

Through devotion of attention ideas become definite and 
assume concrete form. Definiteness exposes confusion and 
inconsistency, allowing sentiments, principles and essential 
qualities of spirit to appear. As thoughts become clear and 
ideas grow definite, the analogies of nature disclose them- 
selves by reflection, inspiring love, honor and charity. 

Focalization confines the attention to a point for the pur- 
pose of discoVering latent qualities which are not sufficiently 
apparent to the special senses. It maintains a vacuum in 
the mind by rejecting everything until the affinity for that 
which is needed brings it within reach, when it is immedi- 
ately grasped. 

A vacuum is created by maintaining the integrity of a con- 
sistent mind, and into this vortex rush all things according 
to the power of attraction contained in the vacuum. When 
the faculties become specialized to an unnatural extent, no 



SIGNS OF CHARACTER 187 

provision being made by nature for this inconsistency, effort 
is required to supply what is needed to attain sensibility, 
spiritual consciousness of possession or success in any desira- 
ble direction. 

Voluntary confinement of the attention upon a vital issue 
is called focalization. Focalizing upon an issue is distracting 
and leads to adversity according as the issue is minor and 
not vital. The necessity for voluntarily confining the atten- 
tion upon an issue when located becomes self-evident accord- 
ing as its vital character is recognized. 

The right direction of attention is the vital issue or great- 
est common necessity. It is the direction of least resistance 
within and without. It is identical with the unit direction 
or vital issue of all humanity, aud thus common to all. 

Focalization fails to discover this direction or vital issue 
unless revealed through function or concentration. All nat- 
ural constitutions or systems of established facts prove the 
consistency of function and its power to dictate the right 
direction of the issue. Through focalizing upon principles 
and laws, their system will be found to correspond to the 
constitution and issues of function. 

The vital issue is particularly inaccessible to those who use 
their power for personal ends, but is found with very little 
effort by those who employ their energies for noble purposes 
in the greatest number of directions. 

When difficulties arising from either concentration or ad- 
versity grow serious and their effects may no longer be ig- 
nored without alarming relatives, the time has arrived for 
focalization. 

Focalization confines the attention to a mathematical point, 
or reduces an issue to its basic terms by facing the detailed 
evidence which discloses the true cause of trouble. 



188 UNIVERSAL LAW. 

It has always been recognized that the power of localiza- 
tion, sometimes called concentration of forces, accomplishes 
all things. For instance, when driving a nail, the attention 
should not be allowed to stray away from the direct act of 
hammering. Thus forces will be conserved, and an act ordi- 
narily requiring effort become simple and easy, originality 
discovering the methods most common to mastery of any art. 

Focalization is a consistent exercise of will where mastery 
of a condition requires an exercise of sound judgment in 
emergency. It fulfils opportunities and refuses to yield to 
adverse impressions, although the necessity appear inevita- 
ble. Thus, when the lights are dim, the aged imagine that 
it is necessary to use glasses in order to offset the incon- 
venience of waning sight. Through failure to focus the at- 
tention upon work, the power of sight fails to invest itself 
in the eyes, and in consequence grows indistinct; glasses are 
then necessary to offset the surrender of the will to see. 

Focalization restores the sight by re-investment of the 
will and by confining the attention to reading, avoiding un- 
necessary effort lest the eyes be strained, but imagining the 
consciousness to be centered in the sight. Unnatural strain 
and neglect to use a faculty are extremes of abuse both of 
which result in forfeiture of the consciousness of posses- 
sion. 

The same rule applies to waning strength in any of the 
faculties. Should pain be the issue, one may imagine him- 
self focused or centered in the painful spot and thus by 
practice illumination will ensue as to what folly is the source 
of the pain. Periodic practice will so strengthen the mind 
that desirable results appear with slight effort. 

When effort is necessary for either concentration or focal- 
ization, the attention is falsely directed, and may result in 



SIGNS OF CHARACTER 189 

serious aggravation of difficulty instead of abatement. A 
difficulty or pain, if slight, can be dissipated immediately 
by focalization. 

Should focalizing upon an affected part cause aggravation, 
the pain will be transmuted into pleasure when the aggrava- 
tion has reached a sufficient degree of intensity. When any 
adverse condition is sufficiently severe it will be corrected 
by an affinity for its corresponding pole, this unity leading 
to greater resolution and to the power to rise superior to the 
adverse. 

A child is an issue of the parent, and becomes vital ac- 
cording as the future life of the parent is dependent upon 
the care it bestows at present upon the child. Should the 
care of a ehild upon whose future the life of the parent will 
depend be transferred to a pet animal, a vital issue be- 
comes confused with a minor issue. 

Focalizing upon issues causes them to become magnified 
in appearance until they seem to be equal to the spirit or self. 
The deficiency of an issue then becomes self-evident and one 
is inspired with resolution to supply the essential or most 
suitable means of relieving the difficulty. 



Recollection 35. 
Recollection is a process for strengthening the integrity of 
the mind at the point of its issue or weakness, as in waning 
memory or lack of perception of essential values. The ne- 
cessity for this process is indicated when the advantages of 
concentration and focalization fail of realization, as in the 
cure of disease; when the use of these methods requires 
effort; or when the radical changes of disposition naturally 
following concentration cause well-founded anxiety to rela- 



190 UNIVERSAL LAW 

tives and friends. 

Memory fails because the mind is clogged with empty 
forms or husks upon which it fain would feed its under- 
standing. Failing memory may be considered as a collec- 
tion of impressions, forms or members regardless of their 
value, while the term recollection may be suitably applied to 
a re-collection of neglected values naturally attaching to 
particular subjects; upon a realization of these values de- 
pends the power of discrimination. 

The process of finding the value of the unknown quantity 
is called in algebra "solving the equation," but in the mind 
it is the special function of "recollection." 

Matter for recollection should be truthful or naturally re- 
lated to unity, as in geometric axioms, quotations from the 
Bible or standard authors, or magic formulae. 

The method of memorizing by unnatural repetition is per- 
nicious, causing the sentimental faculties to remain unexer- 
cised, even though upon their use depend originality and 
realization of meaning. 

The exercise of recollection is as follows: — Read over once, 
and only once, the verse or axiom to be recollected, and then 
allow it to come back to you without any effort on your part 
to regain it. If its return be delayed, avoid racking your 
brains or searching the vault of heaven for "The Lost Word" 
or idea, but maintain a vacuum in the mind whereby is 
created a strong affinity that will compel it to return to its 
master. 

After mastering the first verse, proceed in like manner 
with the second, adopting the method employed in "The 
House that Jack built." 

Under no circumstances should one read the verse a 
second time or allow himself to be prompted. Repeat whole 



SIGNS OF CHARACTER. 191 

chapters from the Bible with but one reading, or work out 
geometric propositions without the assistance of teacher, 
book or paper. It is permissible to be told when one is 
wrong so long as questions or guessing be not resorted to. 



Relative Focalization 36. 

Relative focalization is the habit of training the attention 
when the mind is not sufficiently strong to adopt the fore- 
going exercise. It consists in riveting the attention upon 
the work in hand and persistently refusing to allow it to 
wander away in absent-mindedness, day-dreaming, idle fan- 
cy or other submission to impression. 

The attention should follow closely each particular move- 
ment of the hands or fingers, repeating with a full realiza- 
tion every minute particular. 

Oral repetition is permissible in case of dementia, but this 
necessity indicates mental derangement. The practice even 
of oral repetition is infinitely preferable to the self -destruc- 
tive "indifference" accompanying the habit of absent-mind- 
edness. 

Indifference is the loss of interest in the "visible means of 
support", or in the most suitable opportunities of daily life 
for progress. "The common round, the trivial task, will fur- 
nish all we ought to ask", namely, an opportunity for self- 
denial. Self-denial, however, should be limited to that which 
is self -destructive. Concentration allows self-destroying in- 
fluences to betray and dissipate themselves; then grows clear 
the vital issue — "A road to lead us daily nearer God." 

These exercises are offered as suggestions, the principles 
only are to be incorporated as habit. 

Advice, when good, is powerful and consequently subject 



192 UNIVERSAL LAW 

to abuse. The employment of effort and the making of 
sudden and radical changes upon the inception of new ideas 
are earmarks of irresponsibility. These exercises are in- 
tended only for people with responsibilities; therefore those 
who are without a "visible means of support" are warned 
against occupying their attention with them. 



Periodicity 37. 

The term periodicity refers to the habit of practicing con- 
centration, focalization or recollection according to system. 
In cases of emergency, when one is compelled to attempt 
great ends in a comparatively short time, unflinching devo- 
tion of attention is required to obtain desirable results. 

If necessary results be slow in manifesting, if the mind be 
not strong enough to practice exercises, then periodicity 
may be resorted to by attempting any of the exercises for a 
few moments at stated intervals during the day, as oppor- 
tunity may afford. 

Periodicity develops sentiment. The habit of looking at 
evil and thinking about the adverse creates an affinity for 
them and confuses the values of basic terms with counter- 
feit forms, defeating the purpose of individual existence. 

Thought is a habit and is materialized according as it is 
consistent with purpose. When thought is irresolute and 
dilatory, it is also a habit, but, being devoid of purpose and 
will, fails to materialize in a way possible to understand, and 
disappointment is the result. By non-resistance of evil, the 
spirit of its power will be discovered as sentimental or 
tending toward the good. Adverse opinion only directs it 
otherwise. 



PART THIRD 



UNITS 



XIII. 



EXPRESSION. 

Expression 1. 

Spirit is an organic unity in which each organism is 
naturally related to all the other organisms and incapable of 
isolation owing to the impossibility of breaking the feeling 
of contact. Spirit is permanent and unchangeable. It is 
life marked or revealed by matter rather than molded by it. 

Typical forms are the most representative of unity because 
they best serve the interests of their subordinates. So soon 
as a special form reaches its maximum, it declines, segre- 
gates into groups and disappears, never to return. The more 
closely any species is related in form to its companions, the 
more restricted is its range and degree of plasticity. 

If the appreciation of forms be impartial and unprejudiced, 
the recognition of intrinsic values will be easy. Vivid im- 
agination feeds the residual element with essentials, but 
creates a chafing at the tedious details which exist in arti- 
ficial systems employed to educate the mind in abstract 
principles void of apparent application. 

Sentiment recognizes the possibilities of good in others, 
thereby stimulating their self-respect and encouraging free 
expression of their best inspirations. 

13 COPYEIGHT, 1904, BY W. S. HALL. 193 



194 UNIVERSAL LAW 

Free expression of any member of a body or organization 
in supporting an issue will render the essential of the issue 
so evident that resolution becomes spontaneous and unani- 
mous. 

Since nothing can be expressed that is not inherent in the 
cause, freedom of expression is inconsistent unless it is de- 
pendent upon close relationship of the personality to the 
higher consciousness or center of existence. 

The true meaning of that which is within can be discov- 
ered only by freedom of expression. If the cause be depend- 
ent upon partial truth, expression cannot be free and pure 
because imbued with the inconsistencies of the cause. 
When an expression is impure in character the cause should 
be eliminated. Nothing should be harbored which is not a 
benefit as well as a delight to express. 

Free expression of truth is evolution, consideration of its 
methods offering an opportunity for the study of involution 
or the comprehension of fundamental principles. 

The same opportunity of investigating involution is 
offered through the law of correspondence. This law reg- 
ulates cause and effect, namely, the interior impulse and its 
exterior expression. 

The insensible are blind to correspondences and alterna- 
tives because of failure to liquidate spiritual obliga- 
tions. Their attention is confined too exclusively to the 
consideration of obligations of a material character. This 
creates vanity or fear, blinding the spiritual sight and hard- 
ening the heart. 

Expression is necessary in order to form a background of 
resistance upon which the consequences of expression 
may be reflected. Reflection arrays the feelings before the 
mental spectrum and analyzes their quality, making per- 



NATURAL FORMS 195 

fectly clear what was previously incomprehensible. Noth- 
ing is so conducive to the precipitation of preponderant 
elements as absolute freedom of expression. 

Xo one should voluntarily submit to criminal imposition 
because the criminal is thus deprived of the background 
of resistance which discovers his error to him through the 
power of reflection. 

Ideals and particular truths correspond in their develop- 
ment to the conception, gestation and delivery of children. 
When an important idea has been conceived, the hour of its 
delivery must inevitably arrive, and he who fails to give it 
truthful expression is guilty of unnatural repression. The 
realization of truth is dependent upon its suitable expres- 
sion. 

Failure to express tender sentiments is symbolized by 
neglect to pluck the blossoms of plants as they appear, 
causing the plant to expend its strength in the seed. 

In proportion as it is painful to speak the truth, the neces- 
sity for so doing is increased. To speak the truth is func- 
tional, while to neglect to do so is not only criminal, but is 
the betrayal of another's indulgence. To speak the truth 
obviates the necessity of unnatural impressions. 

Function does not inspire the expression of personal affec- 
tion, but rather the impulses of universal love as manifested 
toward all, regardless of personality, aud made operative 
through exercise of the noblest feelings of which humanity 
is capable. 

Function is a method by which every one receives his own 
message from within, from God, in a fuller manner than he 
could obtain it from any external source. In proportion as 
one is prepared to make every personal sacrifice to receive 
the message, will strength be given him to fulfil the daily 



196 UNIVEHSAL LAW 

round of duties even to their minutest details. 

The intuition or power of feeling is destroyed through 
intemperate use of the special senses, which thus lose their 
equilibrium and harmony of action. Concentration is an 
effort to restore these senses to a normal state of equili- 
bration, namely, the plane of common-sense, reliable intui- 
tion or feeling. 

The purest life impulses require the equal distribution of 
their currents through the emotional, intellectual and phys- 
ical systems. The undue expression of any one of these at 
the expense of the others must distort the ultimate mani- 
festation, whether in the form of thought, motive or action, 

Genius is shown definitely along its own line of expression 
its possessor being the best judge of the standard and char 
acter of his own work. He who submits either to the appro- 
bation or adverse opinion of others surrenders his own 
genius and is disappointed in attainment, yet unable to un- 
derstand the reason of his adversity. 

People who have suffered disappointment sometimes vent 
their bitterness in adverse expressions apparently without 
personal intent. The recognition of general dissatisfaction 
in another inspires anything but pity because its reflection 
is adverse. 

The unconscious action, so long as not criminal, is the 
expression of a principle (apparently adverse in character) 
which an angel would find necessary to express conscious 
ly before his presence in human form would be legitimate 
The reason is, that should he appear manifesting compara- 
tive perfection, he would be worshipped, but not emulated. 

A divine messenger is obliged to take upon himself the 
imperfections of humanity in order to come in touch with 
them, and gradually raise them to his own plane. 



NATURAL FORMS 197 

Through delay in expressing a grave criticism, the mind 
approaches the principle of the cause involved. To express 
criticism when this point is reached penetrates the barriers 
of all reserve and wounds the feelings deeply. 

When truth is painful to express, the time for its delivery 
has arrived. 

Explanation of the cause of a misunderstanding does not 
improve with keeping. A proud person dislikes to appear 
ridiculous, it destroys his self-respect. Not until one has 
freely expressed himself can he suspect what lies hidden 
within; nor until then, does he allow the fool to become 
apparent or realize the necessity of reformation. 

Reflection 2. 

The base reflection of a natural condition which is essen- 
tially beautiful makes it appear ridiculous, while an inverted 
view of the essentially ridiculous, though rendering tempo- 
rary idealization possible, brings ultimate disappointment. 

Reflection discovers the natural relation existing between 
the self and that which appears adverse to its interests. Ad- 
verse qualities are but reflections of the baser nature which 
must be harmonized and uplifted in order that the self may 
become a suitable instrument of function. The intimate re- 
lation existing between the apparently unrelated inequali- 
ties of all forms may be discovered by an understanding of 
their conditions of compromise or identity of issues. 

Whatever is unsuited for free expression should not be 
recognized, lest the attention be directed along other than 
lines of important issues. 

The same evidence by which a fact is proven may through 
base reflection be used to disprove it. Thus the person most 
familiar with the circumstances attending another's death 



198 UNIVERSAL LAW 

may have the best reasons for bearing false witness concern- 
ing it. 

A one-sided statement of facts (or a base reflection) can 
make a legitimately contracted debt or permissible business 
transaction look like a breach of trust, an embezzlement or 
a degree of forgery. Through the protection of one- 
sided statements from the presentation of converse evidence, 
criminal indictments have been brought against men who 
had a perfect defense against the accusation. 

When violent emotion, such as anger, is restrained by turn- 
ing the attention away from the person causing it, a back- 
ground of reflection is formed in which one can see the 
inconsistencies of his own mental attitude. In this union he 
recognizes the eventual consequences of his motive or 
judgment had he carried it into action without the inter- 
ference of the person who aroused the emotion. An enemy 
is a savior from the results of personal inconsistency, even 
though one may be blinded to the fact through failure to 
love his enemies. 

Personal success is measured by the enemies one makes. 
To be devoid of enemies is to be deficient in personal power. 

Form 3. 

Everything in time becomes possible and assumes shape. 
Form, therefore, is the proof of what has been, and absolute 
necessity the prophecy of what is to come. 

When the conscience is unalloyed either by doubt or com- 
placency, Heaven is within and will in time attract its 
correspondence-heaven without. 

A truth cannot be told, it must be demonstrated before 
a true appreciation is possible. It is dangerous to attempt 
to tell a truth that cannot be appreciated. It is a mere 



NATURAL FORMS 100 

presentation of the form, permitting a base reflection of the 
truth if misunderstood. 

All issues, difficulties or disturbances arise from confusing 
the form with the principle, through either failure to recog- 
nize the principle or those particular basic terms which 
are essential to its establishment. Subjection to the 
impressions of form is caused by familiarity with the 
appearance of truth, but inability (through ignorance of its 
essentials) to draw natural conclusions regarding its inner 
meaning. 

Form tends toward expanse and abundance at the expense 
of quality and consistency. Bondage to form includes 
apparent certainty of its possession regardless of the fact 
that such possession is contingent upon other relationships. 

Freedom consists in so thorough an understanding of the 
natural use of a particular form that protection and security 
are* gained by that which would otherwise cause involuntary 
confinement and obligation. Liberty is 'freedom to confine 
the attention to consistent forms, or to issues. 

To obey an injunction unwillingly, without understanding 
or acquiescence with its purpose, or to comply with a neces- 
sity involuntarily, is a process of impression or submission 
to the form without the spirit. According as one faces a 
necessity voluntarily and cheerfully, faithfully seeking the 
lesson to be learned therein, he exercises the spirit of 
love and avoids those adverse effects which follow the im- 
pressions of form. 

The forms of truth are often used by those whom selfish- 
ness prevents from seeking the hidden spirit of truth. 
Without an understanding of the spirit, the meaning of the 
form cannot be comprehended, and its use is therefore of 
but temporary benefit. The use of form is called artifice, 



200 UNIVERSAL LAW 

and is the result of involuntary focalization upon minor 
issues. 

Form is the limitation of a particular quality of spirit. 
Spirit has power to overcome every undesirable limitation, 
but as limitations form its integrity, to overcome them 
unnecessarily would lead to dissipation of spirit. 

It is not the germ that rots, but merely its form. 

Concentration withdraws the spirit from the superficial 
observation of surroundings and from the consciousness of 
external conditions. The character of personal motives is 
discovered through concentration, the will no longer sub- 
mitting to their influence because the benefit derived is 
recognized as disproportionately small. 

The constant repetition of some particular movement or 
sound causes the impression that its repetition is a necessity. 
The continued impression produces habit. 

Adversity makes it necessary that the integrity be main- 
tained at all hazards, and that the impressions of form be 
disregarded. When the attention is turned in an adverse 
direction, the mind discerns that it is not adapted to the 
line of effort involved, realizing its failure even before 
the attempt at accomplishment has been made. 

Adversity nobly borne gives greater strength to endure 
until such time as the sensibilities, quickened by suffering, 
are able to supply those necessary essentials which harmo- 
niously adjust the self to the environment. 

Obligation is bondage to form. It arises from failure to 
respond to sentiment, and is created by giving or accepting 
unmerited assistance. Originality is inspired by competi- 
tion, but its expression is best adapted to a domain where 
competition is slight. As competition is universal, original 
invention should be adapted for expression on superior 



NATURAL FORMS 201 

planes, where the adoption of new ideas tends rather toward 
the preservation of community interests than the increase 
of competition. 

The worst form of injustice is shown by those who rise 
suddenly from extreme poverty to great affluence. Possess- 
ing the form of power, they hold in contempt those who do 
not possess similar forms, and are adverse to the spirit of 
love, which is the spirit of true power, seeking to assist 
rather than condemn those who fail. 

Suspicion takes away the token of reciprocity, the pledge 
of response and the interest that results from serving a com- 
mon purpose. 

Assumption 4. 

Assumption is the first act of faith. Thus the law, assum- 
ing that a man's purposes are good, is cognizant of his 
visible conduct only, taking into consideration merely actions 
which are patent to the public eye or revealed by substan- 
tial evidence. 

A fact is absolute in truth in all cases existent under simi- 
lar conditions, while an assumption can only be predicated 
as true in special cases. For instance, confusion is the re- 
sult of assuming that because a particular basic term sup- 
ports a principle of one order, it can also support principles 
of other orders altogether foreign in character. 

The incoherent, or those who are subject to confusion of 
the mind, become absorbed in questions and difficulties de- 
pendent upon theory for solution and therefore beyond their 
grasp. The inverted serve a given purpose regardless of its 
importance or of their adaptability. 

Assumption aspires to great results regardless of their 
character or consistency. Ecstasy is an assumption that 



202 UNIVERSAL LAW 

thoughts of heaven and of things to come can justify the 
neglect of earthly duties and immediate responsibilities. 
That often passes for religion which is an incompetence to 
face the issues of the present moment. 

The term "equal rights" usually implies an assumption of 
membership upon a plane of superior intelligence and suc- 
cess which excludes all that are inferior, with the inevitable 
exception of the self. 

Inconsistencies in the manifestation of the Absolute seem 
conclusive to the mind of the abstract reasoner because he 
deals with terms familiar to his mentality, but beyond the 
scope of his spiritual realization. His conclusions conse- 
quently cannot be natural. Confinement of the attention to 
the adverse obscures the understanding to consistent truth. 

An assuming mind, ignorant of the ultimate results, 
believes an undemonstrated proposition because it is easy 
of acceptance. The desire to assume knowledge or to pro- 
gress rapidly is the result of a desire to evade the responsi- 
bility of personal effort. 

To prove a position it is first necessary to demonstrate 
the proposition which supports it. Thus failure in the re- 
sponsibility of daily obligations — the best demonstration 
that can be made — causes the weak to seek indulgence by 
postponing the day of reckoning, when, on the contrary, 
knowledge of weakness should be the means of opening 
their eyes to the gravity of error and of inspiring them to 
immediate retrieve ment. 

Assumption results from the habit of devoting the atten- 
tion to appearances rather than engaging it in the service of 
vital issues. 

Assumption is the blind belief in appearances, the knowl- 
edge of the true value of which has not been gained by 



natural. forms 203 

service or apprenticeship. The most subtle intemperance 
consists in that idleness of the attention which occupies the 
mind with false assumptions leading to adversity. 

People assume that it is possible to realize the force of a 
particular truth without personal demonstration. They do 
not take into consideration the fact that the general habit 
or practice of virtue is based upon the demonstration of each 
particular virtue, and that the failure of each demonstration 
brings with it a penalty not to be escaped. They attribute 
adversity to the consequence of exercising some particular 
virtue rather than to the failure of the habitual exercise 
of all the virtues. 

Theoretical knowledge is difficult to dispose of because its 
assumption destroys sensibility. A vital issue is a defect in 
the attitude of mind which causes failure in the true ful- 
filment of life. The failure of spirit to demonstrate power 
results from lack of discrimination between particular forms 
and their spiritual or intrinsic values. 

Speculation or agnosticism temporarily removes the ne- 
cessity of confining the attention to vital issues or demon- 
strating their real character, and is the result of a secret 
hope that by providing for the satisfaction of minor issues, 
the living, vital necessities will prove imaginary. 

The assumption of the Master is the result of the necessity 
that he make a compromise with the misunderstandings of 
the pupil. This compromise discloses an issue or failure in 
the ground of their common understanding which makes its 
restoration an advantage to both. 

The mind often assumes that there are no obstacles to the 
development of particular enterprises merely because the 
imagination fails to discover them. This is a gross miscon- 
ception, for these obstacles, partaking of the character of 



204: UNIVERSAL LAW 

evil spiritual entities, do not desire an illumination of truth 
and purposely remain hidden. 

The limitation of sensibility to the personality presents 
appearances or difficulties that create prejudices. The per- 
sonal self assumes that its prejudices entitle it to special 
privileges, for instance, postponement of the penalty for fail- 
ure to undertake just responsibility, at the same time unrea- 
sonably seeking to deny the authority which these preju- 
dices have forced others to assume. 

There is one responsibility from which there is no escape. 
Every person must decide for himself whether an inspira- 
tion is, or is not, from God. To delegate this responsibility 
to another is an assumption of authority which proves that 
the responsibility has been recognized. The hand of the in- 
competent servant is against his master, so does the fool say 
in his heart, there is no God. 

Issues 5. 

The sensibilities, when not sufficiently awakened to recog- 
nize the truth of a principle, take issue with any person who 
attempts to demonstrate it, for the reason that insensibility 
confines the attention to the base reflection of the truth, ren- 
dering it impervious to the truth itself. 

The purpose of system is to regulate the use of time so 
that when the sensibilities fail to respond to the functional 
impulse, the attention may be confined to a system of essen- 
tials which will assist in their development. 

When an issue is vital in character and the essential neces- 
sary to fill the void is recovered through an inspiration, 
there can be no doubt regarding its truth. When so 
obtained, it is the direct result of function and will be cor- 
roborated by all attending circumstances. 



NATURAL FORMS 205 

An issue is the fundamental difference between one mem- 
ber and the criterion or good standing of his fellows. 

Similarity of difficulties holds all radicals or members of an 
order together in fellowship, and it is for the purpose of 
solving these difficulties, through the discovery of the unit 
essential of the order, that all organizations exist. All cor- 
porate essentials lie hidden in the interdependence of the 
radicals composing the body. 

Two are necessary for the establishment of an issue, its 
presence being a token of more or less irresponsibility on 
the part of both. An issue is a confinement of the attention 
to forms rather than to the principles supported by them. 

An insult calls the attention to the form of an issue, as 
made evident by personal imperfections or defects in the 
method of demonstration; it is a token of perversion or irre- 
sponsibility on the part of both parties according to the 
degree to which it occupies their attention. 

An issue is a voluntary compromise of the higher with the 
lower, an atonement of planes essentially different. 

"First" is a relative term relating to the issue or that which 
appeals to us as evidence of the greatest common necessity 
of our existence. 

When an important issue or question of right and wrong 
is in dispute, and after long consideration and fighting 
against great odds the essential is discovered, all lesser diffi- 
culties are resolved into their elements and dissipated with 
little effort. 

Adverse conditions should be faced voluntarily in order 
to gain an understanding as to the avoidance of adverse im- 
pressions and relief from bondage to forms. 

Perfection, as related to the personality, indicates the 
ability to gain power naturally, namely, by learning from 



206 UNIVERSAL LAW 

personal feelings and from the miseries of others. 

A crisis serves to accentuate the weakness or strength of 
character. A man's true value is evident in an emergency. 
The prompt and well-balanced have a fund of reserve power 
(residual element) from which to draw in an emergency, 
while the restless and uneasy keep all their forces at the 
front. 

When a person cannot be assisted in a manner he will 
appreciate, except through the exercise of righteous judg- 
ment and looking at the adverse which is dominating him, 
it not only becomes an issue to so assist him, but a responsi- 
bility not to be overlooked or avoided. 

Pupil 6. 

The soul accepts guidance in order that it may be edu- 
cated along the lines of its insensibility, just as a Master 
accepts the judgment of a responsible pupil, even when con- 
flicting with his own, providing no tokens of irresponsibility 
present themselves. So long as a pupil is unconscious that 
he is actuated by any personal motive, his advice to the 
Master is looked upon as the consistent demonstration of an 
eternal principle to which the Master has been insensible. 

The pupil or disciple is the form without of a vital princi- 
ple within that must be obeyed in order to establish func- 
tion. It is therefore necessary that he should obey special 
principles. The Master is often insensible to these principles 
because they have not been sufficiently emphasized upon 
his plane of action to attract attention. 

An impression is natural when projected by a spiritual 
relative, because it supplements inspiration or function. The 
soul submits to impressions, created by the special sense 
when a principle within is seeking recognition and demon- 



NATURAL FOB! 20*3 

stration, or when the mind is insensible to that which is 
necessary to its development. 

The self is best served by protecting it from the necessity 
of involuntary service or from the necessity of serving un- 
worthy ends. The Master serves the pupil because he recog- 
nizes that the pupil is Master along his special line of re- 
sponsibility. 

A Master discovers the degree of natural relationship ex- 
isting between himself and the stranger by taking him at 
his word and holding him responsible for its truth. He is 
thereby enabled ultimately to place him in his correct rela- 
tive position. 

It is an indulgence for a Master to reveal hidden mysteries 
when their acceptance depends only upon his authority and 
not upon the spiritual understanding and response of the 
pupil, and it is a betrayal of the Master's authority when 
i is pupils give an opinion upon such revelations, quoting 
the Masters authority for so doing. The reason for this is, 
that the pupil necessarily misunderstands these revelations, 
otherwise, the understanding of the pupil would be sufficient, 
and he would find it unnecessary to quote authority. The 
inverted seek to create an issue by making demands that 
are illegitimate owing to the lack of responsibility of the 
inverted in assuming consequences. 

When the Master sheds too clear a light upon a great diffi- 
culty by thorough explanation to the pupil, he necessarily 
assumes responsibility, not only for the present result, but 
for the result accruing when the same difficulty arises from 
another source and in a changed form. The pupil, not re- 
alizing the identity of present with previous difficulty, will 
lack the power to face and overcome it. 

The relations between a responsible Master and an irre- 



208 UNIVERSAL LAW 

sponsible pupil are unnatural except in the case of compro- 
mise on the part of both. Compromise is an act of faith with 
both, but when faith is possessed by one party only, the re- 
lation is inconsistent and the investment without established 
security. 

Failing to see the value of a principle, the apprentice 
must depend upon numbers, by which is meant the study of 
that series of basic terms which composes the evidence sup- 
porting a principle and revealing its truth. Children begin 
with details and after becoming familiar with them are 
gradually led to an understanding of the principle involved. 

One may serve an apprenticeship by the correction of 
what he discovers to be wrong, but before this correction 
can become innate or permanent, there must be a consistent 
and systematic practice of all habits proven to be good. 

At the outset of his work, the apprentice becomes so im- 
pressed with its necessity and legitimate character that his 
-fit-esteem is over-developed into the consciousness of his 
own importance. This form of self-consciousness causes 
him to demand from the Master assistance and attention out 
of all proportion to real necessity, thus subjecting the Mas 
fcer to betrayal and distress if not to crucifixion. 

The demand for protection against adversity by means of 
indulgence upon the part of the Master is a token of inap- 
preciation and an evidence of certain betrayal should he 
submit to it. A compromise both unnatural and illegiti- 
mate is indicated. 

Personal sympathy is an unwise investment and is be- 
trayed unless protected until the period endangering its 
degradation is passed. 



NATURAL FORMS 209 

TIME. 
XIV. 

Time 7. 

Time is an ever present issue in Transcendent Function. 
Time is a relative term, interchangeable with other terms, 
indicating and including rhythm or suitable interval of action 
and reaction. 

Time and space are interchangeable terms, merely requir- 
ing a knowledge of their respective qualities and familiarity 
with the conditions necessary in making an equal exchange 
one of these being possession of the means by which a defi- 
nite portion of the apparently vague and indefinite can be 
measured. 

An interval is a quality of time indicating a definite ex- 
pression of power. Power is gained, conserved and made 
effective by the proper use of the interval elapsing between 
each application. 

The value of a specific action may be determined through 
an understanding of the relative values of time and space. 
In order to determine the relative value of time or space, 
it must be corresponded to a given power or specific action. 
Time is the interval elapsing between two specific acts of a 
given power or value, by which it is rendered definite. 

An opportunity is a means whereby a person may work to 
such advantage in adjustment to the adverse that time ap- 
parently lost is regained. This gives power to compromise 
with unfortunate conditions which result from improvidence 
or lack of foresight. 

Lack of opportunity resulting from insufficient interval 
for adjustment is an issue of time, and according as it is re 

14 



210 UNIVERSAL LAW 

solved or understood, and the adverse effects turned to 
advantage, the sense of bondage to distressing conditions 
(time) is converted into the sense of security or opportunity 
for wise investment of power. 

The evidence of inexhaustible power is present everywhere, 
but the sure proof of its existence and that it can be intelli- 
gently used for the purpose of development lies with the 
individual, and is a matter of personal understanding or 
demonstration. 

Faith is reliance upon this power, and according as it is 
proven consistent and reliable, the eyes are opened to truth, 
and the sensibilities developed to spiritual perception. 

Faith in another is invested no more than can be forgiven 
in case of betrayal, but after betrayal it makes no further 
investment until the object of its trust has proven worthy 
of greater confidence. Complacency fails to discriminate be- 
tween those who have proven themselves reliable and those 
who have not done so. 

When power is steadily increased and properly used, time 
apparently lost may be regained. 

Too close an indication of time is a form of seriousness 
betokening an indifference to spirit and an adhesion to 
formality. 

When the heart is occupied sentimentally, uprightly or 
completely, as in love, the sense of time disappears and 
is lost in oblivion. This is because self-consciousness is 
absent; the mind forgets the extent to which it is involved, 
being fully occupied in serving that which is superior to it, 
namely, the heart. Natural units are negative to that wmich 
is superior. Serving the superior is natural and therefore 
desirable. 

When the heart is occupied adversely, as in grief, a 



NATURAL FORMS 211 

moment seems to include the space of years. "Grief makes 
one hour ten." The mind realizes the extent to which it is 
involved because the attention is involuntarily confined to 
the adverse, the one experience containing within itself 
the essence or principle of many experiences. 

Like every personal (solitary) pleasure, either love or hate 
too greatly diffused is exhausting. Universal love or hate 
may suffice for a time, but must end in having a definite 
object. Song to be attractive must be focused upon some 
particular object. 

When love is universal, the life forces are most suitably 
invested, that is, where they are best appreciated, but, as in 
all safe investments, the returns are long delayed. On ac- 
count of this delay the personality fails to discover proof of 
appreciation and so lacks incentive for hope and persever- 
ance. When depression outweighs interest the attention 
must be aroused by greater definiteness of affection. 

Intemperance 8. 

So long as self-respect remains consistent it supports the 
conscience. This renders it unnecessary that the conscience 
should speak until self-respect gives the token of apprecia- 
tion and indicates the willingness of the personality to obey. 

Were there hope of peace or satisfaction short of definite 
purpose in life, the whole system of nature would be incon- 
sistent. 

Time is a unit standard adopted by nature for the pur- 
pose of maintaining consistency and producing order in all 
her operations. To be out of time is to be intemperate, dis- 
order being the natural consequence. 

When sensibility to the unit purpose of nature is want- 
ing, or the will is too weak to assume, legitimate re- 



21*2 UNIVERSAL LAW 

sponsibility, the adequate incentive for personal action is 
absent. The incentive is supplied by some form of intem- 
perance which, being imaginary or immature, is not provided 
for by nature until after disappointment of the personal 
will. From this fact arises the virtue of perseverance, pro- 
vided it be expressed in good faith. 

Vagrancy is a state of mind whose origin is vagueness, 
extra-vagrancy and indefiniteness of purpose. Definition 
and clearness of perception is the foundation of sight. Deli- 
cacy of tint and shade should not be confused with mystery 
and vagueness. 

An unreasonable demand for definition would convert an 
exquisite painting into a coarse mosaic and, although 
brought about by its own insensibility, would condemn the 
transformation as crude and unnatural. 

All forces of intemperance and vice are associated with in- 
definiteness. unnecessary vagueness and, above all, procras- 
tination. All base reflections arise from confining the 
attention to the presentation of a principle rather than to 
the principle itself. 

Intemperance, specialization and unnatural emphasis are 
not associated with the possibilities of Universal progress, 
therefore nature does not provide for them except with 
unnatural effort. 

A basic term is a unit of value that conforms to the com- 
mon standard of a higher order. 

Passion strengthens activity, but paralyzes the will, since 
under the influence of passion actions are committed regards 
less of the character of the impulse inspiring them. 

The passion of revenge gives a definiteness of purpose 
capable of reconciling the most discouraged to life, be- 
stowing also the power to overcome seeming impossibilities, 



NATURAL FORMS 213 

When people grow complacent or so indifferent that they 
can discover no incentive for action, nature arouses them to 
renewed life by subjection to impressions sufficiently deep 
to excite the most strenuous emotions, such as hate or re- 
venge, always providing that sufficient sensibility remains 
to retain such impressions. It is better to act than to stag- 
nate, even though the action be not consistent with the 
highest impulses. 

One form of indulgence is an intemperate investment of 
pity, irresponsible and blind to the consequences of its 
action. Self-pity is so enervating to those who indulge in it 
that almost unconsciously it curtails in the observer the im- 
pulse to sympathize or assist, even under circumstances that 
otherwise would excite pity. 

Intemperate humiliation is due to the presence of some 
preponderant element which causes a sense of personal de- 
pendence, an undue bowing of the head and willingness to 
rely upon information from without rather than from 
within. Conversely, undue self-esteem, although compelling 
the head to assume an erect position, is far from resembling 
that true self-respect which emanates from the heart in the 
service of a noble purpose. 

All natural forms are in reality the reverse of that they 
appear to be to the physical senses, since special functions, 
which pertain to the physical senses, deal only with the 
baser portions of matter. 

The Master assumes that he is no greater than any of his 
pupils or relatives upon whom he is dependent. His senti- 
ment is maintained by the recognition that if he were placed 
in the same adverse environment his demonstration would 
prove no more consistent. 

The radix never condemns radicals; the Master never con- 



214 UNIVERSAL LAW 

demns his pupils. He allows them to condemn themselves 
by criticism of their fellows exercised in opposition to the 
law. The critic assumes personal superiority by determin- 
ing the extent of his own virtue before it has been tested 
by temptation, and by proclaiming the course of his con- 
duct under definite circumstances before experience has 
offered him an opportunity to demonstrate the truth of his 
assertions. 

Pride is the fulfilment of one particular faculty at the ex- 
pense of all others. 

Virtue is attractive so long as it is consistent in the 
assumption of legitimate responsibility. When the assump- 
tion is unusual, unnatural or false, its attractive quality, 
being inspired by pride, is lost. 

Breathing 9. 

The principle involved in breathing exercises is extremely 
simple. The purpose is to provide absolutely pure vibrations 
or tones, and when this is accomplished, the necessity for 
external breathing is materially diminished. 

The variety of experiences that soon or later is encoun- 
tered in the practice of dangerous exercises, is convincing 
evidence that they should be attempted only as a means of 
support to a worthy purpose. 

There can be no legitimate hope for the attainment of 
success in any great purpose until the spirit and mind are 
harmoniously adjusted in a full realization that the most 
important and absolute essential is conservation of the vital 
forces. 

In the practice of deep breathing, there should be neither 
strain nor effort. The exercise should be indulged only for 
a few moments at rirst, if dangerous results would be 



NATURAL FORMS 215 

avoided. 

Rhythm or natural proportion of interval between the in- 
halation, retention and exhalation of the breath should be 
maintained. 

The origin or source of pure tone is best discovered by 
making- use of a sound audible only to the self. A note cor- 
responding to middle C on the piano is very suitable. 

The consciousness should be centered in the source from 
which the sound is expressed, or as deep in the chest as 
possible. 

As the tone becomes pure, the vibrations of the voice and 
the pulsations of the heart co-incide and coalesce. 

Perfect relaxation of the entire system is essential to the 
production of pure tones. This condition is unattainable 
except by those who are influenced by the highest motives. 
In the case of those not so influenced, the domination of the 
personality produces sleep. 

Crime 10. 

When evil is exerted indiscriminately, it is no longer evil, 
but crime, and submission to it must be at the expense 
of honor. 

When a person becomes a creature of circumstances, he is 
abnormally subject to the suggestion or impression of mere 
form, which destroys that portion of the will manifesting as 
self-control. The excessive preponderance of a particular 
element in the consciousness causes a delusion that takes 
the form of principle or desire to render some particular 
virtue more effective than is consistent with the rights of 
others or than is demanded by necessity. Thus the crimi- 
nal murders in order to obtain money w^ith which to liqui- 
date a debt of honor. Honor cannot be supported effect- 



216 UNIVERSAL LAW 

ively by crime. Crime considers everything except the pos- 
sibility of freedom from its own criminal motive, and is thus 
blinded to its issues. 

Crime arises from failure of adequate purpose in life, and 
submission to the influence of adverse environment as a 
natural consequence. In the criminal, the response to a 
suggestion is out of all proportion to that which is required 
by necessity or expectation. 

A knowledge of form indicates acquaintance with princi- 
ples but inability to make them a matter of a personal 
application without criminal motives. Crime is the result 
of inability to recognize first principles. 

Crime is its own undoing. Its attention is devoted so 
steadfastly to the accomplishment of an unworthy purpose 
that it fails to take the purposes of others into considera- 
tion and thus leaves many points of attack exposed. 

One self-deception leads to another. A crank reaches an 
understanding of a principle which is to him easily demon- 
strable, then seeks to compel others, who find it difficult or 
impossible, to adopt his methods regardless of suitability. 

Those who are restless while appearing thoughtful and 
calm are scamps, because they are so coarse within and re- 
fined utside that there is an absence of correspondence. 

Restlessness and a sense of restraint, a differing from 
standard types, instability of purpose and inability to sus- 
tain the attention, indicate a loss of pow T er in the struggle 
for higher attainment and a consequent tendency to become 
inverted. 

Criminals and those who are forced to remain in the lower 
walks of life are the most appreciative of the truth of par- 
ticular Universal Laws because proven by their ow T n experi- 
ences. But they refuse other converse laws because not 



NATURAL FORMS 217 

presented within the domain of their intelligence. 

There is a class of criminals that is guiltless of actual 
sins of commission, but shirks every responsibility through 
over-anxiety lest possibly they be guilty of some trifling 
wrong. Their purposes are confined to the personal self, 
and they are even more guilty than other criminals who 
serve the same selfish purpose but show a greater degree 
of responsibility by willingness to suffer the consequences 
of their criminality. 

The person who succeeds in greatly deceiving a victim 
looks upon him as an enemy, the more so if he i^ unsus- 
picious of the crime. 

Obligation 11. 

Temptation is the result of over-appreciation of special 
forms. Over-appreciation of form also causes a danger that 
undue advantage will be taken of the illegitimate oppor- 
tunities which result from unappreciated and unliquidated 
obligations. Indulgence is the giving or receiving of that 
which, not being appreciated, must be abused. 

Unmerited or undeserved assistance creates obligation, 
which, if unrecognized, causes a base reflection commonly 
known as enmity. Enmity is a sense of obligation strained 
to such a degree that the empty form of the principle of 
assistance alone appears. It is through their enemies that 
the inverted are protected from self-destruction. 

Bondage to form creates mental segregation by limiting 
the attention to individual terms rather than to the princi- 
ple which they support. 

Personal evil takes the form of temptation, and should be 
resisted from within rather than from without. When 
temptation is resisted, its external form or that which pro- 



218 UNIVERSAL LAW 

duced it will prove useful rather than detrimental. 

The necessity of resisting evil is the result of failure to 
make right use of its external pressure. Personal evil pre- 
sents itself as an objective or external form of an interior 
motive needing only analysis and understanding to put it to 
proper use. If not put to the proper use it will prove self- 
destructive. Resistance to personal evil is the result of a 
desire to shirk the responsibility of analyzing disturbing 
elements. 

Establishment. 12 

The radix becomes positive, definite and established, 
according as its work and position are comprehended by the 
radicals. Their increasing ability to draw correct conclu- 
sions from systems of essentials is the test of their power of 
comprehension. Till this power is sufficiently developed, the 
Origin of all will not betray its presence to ignorant or un- 
appreciative minds or those whose attention is confined to 
commonplace phenomena. 

Truth is personal because it relates exclusively to truthful 
people. All people are truthful according to their willing- 
ness to conform in good faith to a common or universal 
standard of truth, either enduring or turning their attention 
away from adverse consequences. 

The true idea of personality lies in the recognition that 
it is the only means by which principle can be demonstrated. 
We are not antagonized by persons, but by principles which 
they represent, and which we fail to understand. 

The principle that charity or true love begins at home, is 
not recognized by society, which, failing to assume its re- 
sponsibility in the right generation of the race, is horrified 
at the existence of perverted or degenerate children who 



NATURAL FORMS 219 

demonstrate most effectively its own degeneracy and per- 
version. Society does not recognize that if good be in abey- 
ance, it is the law that evil must take its place. 

Regarded adversely, personality appears to be specially 
privileged, its license being the result of the sins of omission 
common to the individual and therefore to the entire body 
politic. 

Individual development is in proportion to universal de- 
velopment. The struggle between individual interests is 
merged in the person whose life is given to the universal or 
unit fulfilment of the lives of all individuals. 

A special privilege is an indulgence that becomes legiti- 
mate when bestowed in order to save the body from disrup- 
tion. When a body or organization is in danger of disruption 
in consequence of the failure of certain members to assume 
their legitimate responsibilities, it is necessary and just to 
grant the privilege of assuming these responsibilities to any 
one member willing to undertake them. Failure to under- 
stand the reason why special privileges exist creates a feel- 
ing of injustice. A person can see no more than he is 
willing to demonstrate. 

Power is founded upon the multiplicity of similar and ob- 
vious facts whose repetition establishes proof. The posses- 
sion of an essential truth causes a realization of the power 
that has already been revealed through some other definite 
form. Three is a power in truth that forces conviction. 

Conception of truth must rest upon a comprehension of 
nature's universal design. One who sees the truth recog- 
nizes that its conditions are self-evident and he will so pre- 
sent them that no excuse remains for repetition or argument. 
Repetition of a truth is legitimate only as a compromise 
with one who fails to understand its value and application. 



220 UNIVERSAL LAW 

Love, having been invested, can be truly established only 
by the free giving of full faith. The retrogressive turning 
point of the development of love and friendship is reached 
when it becomes necessary to withhold a thought after full 
faith has once been given. 

When love or natural relationship exists between two per- 
sons, any misunderstanding will ra-act in greater under- 
standing by arousing the sentiments, relationship being- 
cemented rather than destroyed. But when a relationship 
is unnatural, the breach of misunderstanding widens into a 
gulf whose impassibility saves a great waste of time and 
foolish effort. When once a natural relationship has been 
established, nothing in the world can sever the attraction. 
Definiteness of purpose and unity of interests establish 
natural relationship. 

A natural relative may not render assistance in the 
specific manner expected or desired, but if permitted he 
will bring about conditions just as satisfactory. 

Crystallization, death or any other form of degeneration is 
the result of failure to fulfil the opportunities of life, or in 
other words, of the human form which has been voluntarily 
assumed by the spirit. Matter is the visible means of sup- 
port to the spirit, or the common ground of understanding 
necessary for spiritual development. By its means, spirit 
may manifest itself in action and in the establishment of 
definite truths. The sense of isolation and solitude arises 
from failure to become actively interested in the purposes 
of community life. 

An original mind does nothing of a personal nature that 
may be done by others. Its possessor adapts himself to a 
means of support not overdone by competition. 

When one is in possession of a grand purpose he is able to 



NATURAL FORMS 221 

turn everything related to it toward its support. 

The defense of a principle requires consistency and must 
be based upon personal demonstration. Personal experience 
when expressed in detail exposes all inconsistencies. 

Although pioneers have much greater difficulties to en- 
counter than the numbers which follow them, they have 
this advantage — they are able to demonstrate the importance 
of their discoveries. 

Unity of type, in the various members of a species is in- 
sured by identity in the conditions favorable to its produc- 
tion. Standard types are produced by original minds because 
the conditions selected by originality are favorable to the 
best production. A visible means of support is necessary to 
determine the character of a person's standard or the extent 
of his definiteness. A rogue fails to comply with a definite 
standard because of the vagueness of his character. 

Relationship 13. 

Truth, like power, is impersonal, namely, true to all per- 
sons impartially, and appealing to all who recognize that its 
possibilities aud opportunities are the equal property' of 
those who can appreciate them. 

The spirit has a life of its own, is naturally related to 
other spiritual bodies, and is subject to vicissitudes. A per- 
son may be more closely related spiritually to another, 
regardless of the existence of any external bond, than to 
those who are united to him by the ties of flesh and blood. 
For this reason duty cannot be wholly confined to the self 
and those of mere material affinity. 

Natural relationship looks upon the past and future as 
component parts of the present. But forms devoid of spirit 
indicate their fondness for natural relationships by dealing 



222 UNIVEESAL LAW 

with matters of the present moment regardless of their 
cause or consequences. 

The most important of all relationships is that existing 
between two organisms of the same order, because through 
recognition of the degree of relationship existing between 
himself and another, the individual determines the degree 
of relationship between himself and the Universal radix. 

The radix is in a position to avoid confusion because it is 
related to all parts of the same order equally, and able to 
recognize variations in comparative values. An intemperate 
mind fails in consistency because it is not related to the 
radix. Relationship to the radix is the only means of true 
understanding. 

When a relationship is so one-sided that advantages accrue 
to one party only, it is unnatural and leads to speculation 
and criminal assumption of possibilities. 

Understanding 14. 

Before inspiration may be relied upon as trustworthy, it 
must be proven correct by external correspondence, for until 
then reason is not established nor the basis of under- 
standing discovered. 

An undertaking pursued exclusively for personal advan- 
tage, regardless of principle, becomes eventually the one 
definite purpose of life. Other lines of thought and 
work, though no less important, are forgotten, the chasm 
of misunderstanding resulting from disregard of important 
essentials being bridged temporarily by an intense interest 
which is the outgrowth of focalization upon one subject. 
The loss of spiritual progress resulting from long continued 
pursuit of such a course cannot be estimated. 

The understanding or mentality of a particular form is 



NATURAL FORMS 223 

based upon the specific environment which relates him to 
all environment and to general laws. A keen understanding 
realizes the correct relationship of a part to the whole, (the 
self to the universe) and recognizes that upon the intrinsic 
value of the part depends the importance of its relation to 
the whole. 

An issue in the understanding, that is to say, a point im- 
possible of comprehension, is created by forming an opinion 
as to the consequences of a personal act, or by failure to 
recognize the difference between opinion and principle. 

Grief is the disappointment springing from the recogni- 
tion of a gulf or issue in the understanding and the hope- 
lessness of bridging it. A dissatisfied mind ever seeks some 
definite object for complaint and usually finds it in the 
withholding of some unexperienced good. 

One person can put himself in the place of another when 
able to see that he is actuated by a perfectly justifiable 
motive. Through the recognition of personal evil one be- 
comes a target for its destructive action, the continued 
recognition of evil in time creating an adverse impression 
impossible to resist. 

Until the person maintains an upright position, he cannot 
demonstrate the truth of any principle. And until he has 
succeeded in demonstrating one principle he is unable to 
recognize its natural relation to other principles. 

An upright position is maintained through the power to 
recognize that all forms of personal disturbance may be 
turned to advantage by seeking the good in them and using 
the power thus gained for increasing the understanding. 

The feeling of certainty determines the degree of faith. 
There can be no certainty where all is vague and indefinite. 

The natural relationship existing between valuable ideas 



224 UNIVERSAL LAW 

and important facts must be recognized, as it is the basis of 
mastery and of the understandiDg of life. This is only pos- 
sible through apprenticeship, which gives familiarity with 
essential terms. 

Value is determined by the amount of interest invested 
and the degree of development the understanding has 
reached in the use of a particular form. Money and faith 
are alike in that they should be invested wisely. 

Recognition of the correspondence between two ideas is 
the result of a comprehensive understanding and of the 
demonstration of principles involved. The presentation of 
an idea without a recognition of its correspondent is irra- 
tional, because indicating that the underlying principle has 
not been demonstrated. 

The degree of promptness with which we execute the im- 
pulses of the good produces in us an attraction for the good 
and a corresponding repulsion from evil. 

There are natures so inverted through failure to under- 
stand themselves that they cannot love without possessing 
a corresponding hate. For every token of affection to the 
one loved they must give a corresponding blow to the object 
of hatred. 

In the natural order of things the refined must be sup- 
ported by the base. Any form of intemperance in the 
expression of the refined or the base, destroys the corre- 
spondence or equilibrium between them and consequently 
the possibility of a perfect understanding. 

Luxury is a form of intellectual intemperance that de- 
stroys the visible means by which understanding is gained. 
But mistakes made in good faith, such as are inevitable 
in the demonstration of principles, are provided for by 
nature, and ultimately result in good. 



i e 7, VM 
APR 29 J 904 



